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LIBRARY 

OF  THK 

UNIVERSITY  OF  CALIFORNIA 

GIF^T    OK* 

Mrs.  SARAH  P.  WALS WORTH. 

Received  October,  1894. 
Accessions  Afo.jTG  $  /  /          Class  No. 


;    N  o  T  E  s, 

EXPLANATORY    AND    PRACTICAL, 


ON    THE 


EPISTLE  TO  THE  ROMANS 


DESIGNED     FOR 


BIBLE  CLASSES  AND  SUNDAY  SCHOOLS. 


BY  ALBERT   BARNES, 


NINTH   EDITION,    REVISED    AND    CORRECTED. 


'  .>:H^'; 

>'~   o*  THE 

- 

\gj.      03^<' 
NEW    YORK: 


HARPER  &  BROTHERS,  PUBLISHERS, 

329     &    331     PEARL     STREET, 
FRANKLIN      SQUARE. 

1857. 


£3 


Entered,  according  to  the  Act  of  Congress,  in  the  year  one  thousand 
eight  hundred  and  thirty-four,  by 


ALBERT    BARNES, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  in  an;l 
for  the  Eastern  District  of  Pennsylvania. 


PREFACE. 

THE  Epistle  to  the  Romans  has  been  usually  regarded  as  the  most  dimcuu 
portion  of  the  New  Testament.  It  is  from  this  cause,  probably,  as  well  as  from 
the  supposition  that  its  somewhat  abstruse  discussions  could  not  be  made  in 
teresting  to  the  young,  that  so  few  efforts  have  been  made  to  introduce  it  into 
Sunday  Schools  and  Bible  Classes.  It  will  doubtless  continue  to  be  a  fact,  that 
Sunday  School  instruction  will  be  confined  chiefly  to  the  historical  parts  of  the 
Bible.  In  the  Sacred  Scriptures  there  is  this  happy  adaptedness  to  the  circum 
stances  of  the  world,  that  so  large  a  portion  of  the  volume  can  thus  be  made  in 
teresting  to  the  minds  of  children  and  youth;  that  so  much  of  it  is  occupied 
with  historical  narrative;  with  parables;  with  interesting  biographies  of  the 
holy  men  of  other  times,  and  with  the  life  of  our  blessed  Lord.  But  still,  while 
this  is  true,  there  is  a  considerable  portion  of  the  youth,  in  various  wTays  under 
the  instruction  of  the  Bible,  who  may  be  interested  in  the  more  abstruse  state 
ments  and  discussions  of  the  doctrinal  parts  of  the  Holy  Scriptures.  For  such- 
for  Sunday  School  teachers ;  for  Bible  Classes ;  and  for  the  higher  classes  in 
Sabbath  Schools,  these  Notes  have  been  prepared.  The  humble  hope  has  been 
cherished  that  this  epistle  might  be  introduced  to  this  portion  of  the  youth  of 
the  churches;  and  thus  tend  to  imbue  their  minds  with  correct  views  of  the 
great  doctrines  of  the  Christian  Revelation. 

This  object  has  been  kept  steadily  in  view.  The  design  has  not  been  to  make 
a  learned  commentary;  nor  to  enter  into  theological  discussions;  nor  to  intro 
duce,  at  length,  practical  reflections  ;  nor  to  enter  minutely  into  critical  investi 
gations.  All  these  can  be  found  in  books  professedly  on  these  subjects.  The 
design  has  been  to  state,  with  as  much  brevity  and  simplicity  as  possible,  the 
real  meaning  of  the  sacred  writer;  rather  the  results  of  critical  inquiry,  as  far 
as  the  author  has  had  ability  and  time  to  pursue  it,  than  the  process  by  which 
those  results  were  reached.  The  design  has  been  to  state  what  appeared  to  the 
author  to  be  the  real  meaning  of  the  Epistle,  without  any  regard  to  any  existing 
theological  system  ;  and  without  any  deference  to  the  opinions  of  others,  further 
than  the  respectful  deference  and  candid  examination,  which  are  due  to  the  opi 
nions  of  the  learned,  the  wise,  and  the  good,  who  have  made  this  epistle  their 
particular  study.  At  the  same  time  that  this  object  has  been  kept  in  view,  ami 
the  reference  to  the  Sabbth  School  teacher,  and  the  Bible  Class,  has  given  cha 
racter  to  the  work,  still  it  is  hoped  that  the  expositions  are  of  such  a  nature  as 
not  to  be  uninteresting  to  Christians  of  every  age  and  of  every  class.  He  ac 
complishes  a  service  of  no  little  moment  in  the  cause  of  the  church  of  God,  and 
of  truth,  who  contributes  in  any  degree  to  explain  the  profound  argument,  the 
thorough  doctrinal  discussion,  the  elevated  views,  and  the  vigorous,  manly,  and 
masterly  reasonings  of  the  Epistle  to  the  Romans. 

Of  the  defects  of  this  work,  even  for  the  purpose  contemplated,  no  one  will 
probably  be  more  deeply  sensible  than  the  author.  Of  the  time  and  labor  ne 
cessary  to  prepare  even  such  brief  Notes  as  these,  few  persons,  probably,  are 
aware.  This  work  has  been  prepared  amidst  the  cares  and  toils  of  a  most  re- 
ponsible  pastoral  charge.  My  brethren  in  the  ministry,  so  far  as  they  may  have 
>ccasion  to  consult  these  Notes,  will  know  how  to  appreciate  the  cares  and  anx 
ieties  amidst  which  they  have  been  prepared.  They  will  be  indulgent  to  the 
faults  of  the  book;  they  will  not  censure  harshly  what  is  well-meant  for  the  ri 
sing  generation;  they  will  be  the  patrons  of  every  purpose,  however  humble,  ti 
do  good. 


,v  ADVERTISEMENT. 

It  remains  only  to  add,  that  free  use  has  been  made  « f  all  the  helps  within  ing 
reach  of  the  author.  The  language  of  other  writers  ha^  not  been  adopted  with 
out  particular  acknowledgment,  but  their  ideas  have  been  freely  used  where 
they  were  thought  to  express  the  sense  of  the  text.  In  particular,  aid  has  been 
sought  and  obtained  from  the  following  works:  the  CRITICI  SACRI,  CALVIN'S 
COMMENTARY  ON  THE  ROMANS,  DODDRIUGE,  MACKNIGHT,  and  ROSKNMCLLKK  ; 
and  the  commentaries  of  THOLUCK  and  FLATT — so  far  as  an  imperfect  know 
ledge  of  the  German  language  could  render  their  aid  available.  A  considerable 
portion  was  written  before  Professor  STUART'S  Commentary  appeared.  In  the 
remaining  portion,  important  aid  has  been  freely  derived  from  that  work.  The 
aim  of  this  work  is  substantially  the  same  as  that  of  the  "  Notes  on  the  Gos 
pels,"  and  on  the  Acts  of  the  Apostles  ;  and  the  earnest  wish  and  prayer  of  the 
author  is,  that  it  may  be  one  among  many  means  of  establishing  the  truth,  and  of 
promoting  its  advancement  and  ultimate  triumph  in  the  wTorld. 

Philadelphia,  June  14, 1834. 


ADVERTISEMENT     TO     THE       FIFTH        EDITION. 

Notwithstanding  the  difficulty  of  correcting  a  work  which  is  stereotyped,  the 
following  Notes  have  undergone  a  careful  revision,  and  several  alterations  have 
been  made.  The  changes  refer  to  a  few  phrases  which  did  not  accuratefy  ex 
press  my  meaning,  and  to  some  entire  paragraphs.  My  desire  has  been  TO  make 
the  work  as  little  exceptionable  as  possible.  Some  expressions  in  the  former 
editions  have  been  misunderstood ;  some  are  now  seen  to  have  been  ambiguous  , 
a  few  that  have  given  offence  have  been  changed,  because,  without  abandoning 
any  principle  of  doctrine  or  interpretation,  I  could  convey  my  ideas  in  language 
more  acceptable,  and  less  fitted  to  produce  offence.  The  changes  (occurring  in 
pp.  94.95.96. 108.  115.  117.  119.120.  121.  122.  123.  128.  entirely  re-written,  146. 
and  192,)  have  been  made  with  -a  wish  to  make  the  work  more  useful,  and  with  a 
desire  to  do  all  that  can  be  done,  without  abandoning  principle,  to  promote  peace 
and  to  silence  the  voice  of  alarm.  On  some  of  these  passages,  as  is  extensively 
known  to  the  public,  charges  of  inculcating  dangerous  doctrines  have  been  al 
leged  against  me  before  the  Presbytery  of  which  I  am  a  member.  After  a  fair 
nnd  full  trial  the  Presbytery  acquitted  me ;  and  I  have  taken  the  opportunity 
after  the  trial  was  passed  and  I  had  been  acquitted,  to  make  these  changes  for 
{he  sake  of  peace,  and  not  to  appear  to  have  been  urged  -to  make  them  by  the 
dread  of  a  trial. 

When  the  work  was  first  published,  it  was  not  anticipated  that  more  than  two 
or  three  editions  would  be  demanded.  The  fact  that,  within  less  than  eight 
months,  a.  fourth  edition  should  be  called  for,  is  a  source  of  gratitude,  and  an  in 
ducement  to  do  all  that  can  be  done  to  make  the  work  as  complete  as  possible, 
that  it  may  more  perfectly  accomplish  the  design  for  which  it  was  written. 
Some  of  the  alterations  have  been  made  by  the  suggestions  of  friends;  some 
by  the  cry  of  alarm  which  has  been  raised  ,  but,  whether  from  the  one  or  the 
other,  I  hold  that  an  author  should  ">e  grateful  for  all  the  suggestions  which 
may  go  to  improve  his  works,  and  sh  jtild  amend  them  accordingly. 

ALBERT  BARNES. 

Philadelphia,  July  15  1835. 


INTRODUCTION 

TO   THE 

EPISTLE  TO  THE  ROMANS. 


Epistle  nas  been,  with  great  uniformity,  attributed  to  the  apostle 
Paul,  and  received  as  a  part  of  the  sacred  canon.  It  has  never  in  the  church 
been  called  in  question  as  a  genuine,  an  inspired  book,  except  by  three  of  the 
ancient  sects  deemed  heretical — the  Ebionites,  the  Encratites,  and  Cerinthians. 
But  they  did  not  deny  that  it  was  written  by  the  apostle  Paul.  They  rejected 
it  because  they  could  not  make  its  doctrines  harmonize  with  their  views  of 
other  parts  of  the  Scriptures.  Their  rejecting  it,  therefore,  does  not  militate 
against  its  genuineness.  That  is  a  question  to  be  settled  historically,  like  the 
genuineness  of  any  other  ancient  writing.  On  this  point  the  testimony  of 
antiquity  is  uniform.  The  proof  on  this  subject  may  be  seen  at  length  in  Lard- 
ner's  works.  The  internal  evidence  that  this  was  written  by  Paul  is  stated  in  a 
most  ingenious  and  masterly  manner  by  Dr.  Paley  in  his  Horse  Pauline. 

It  is  agreed  by  all,  that  this  epistle  was  written  in  Greek.  Though  addressed 
to  a  people  whose  language  was  the  Latin,  yet  this  epistle  to  them,  like  those 
to  other  churches,  was  in  Greek.  On  this  point  also,  there  is  no  debate. — The 
reasons  why  this  language  was  chosen  were  probably  the  following.  (1.)  The 
epistle  was  designed  doubtless  to  be  read  by  other  churches  as  well  as  the 
Roman.  Comp.  Col.  iv.  16.  Yet  the  Greek  language,  being  generally  known 
and  spoken,  was  more  adapted  to  this  design  than  the  Latin.  (2.)  The  Greek 
language  was  then  understood  at  Rome,  and  extensively  spoken.  It  was  a  par' 
of  polite  education  to  learn  it.  The  Roman  youth  were  taught  it ;  and  it  was  thi 
fashion  of  the  times  to  study  it,  even  so  much  so  as  to  make  it  matter  of  com 
plaint  that  the  Latin  was  neglected  for  it  by  the  Roman  youth.  Thus  Cicer* 
(Pro.  Arch.)  says,  The  Greek  language  is  spoken  in  almost  all  nations  ;  tht 
Latin  is  confined  to  our  comparatively  narrow  borders.  Tacitus  (Orator  29) 
says,  Jin  infant  born  now  is  committed  to  a  Greek  nurse.  Juvenal  (vi.  185) 
speaks  of  its  being  considered  as  an  indispensable  part  of  polite  education,  to  be 
acquainted  with  the  Greek.  (3.)  It  is  not  impossible  that  the  Jews  at  Rome, 
who  constituted  a  separate  colony,  were  better  acquainted  with  the  Greek  than 
the  Latin.  They  had  a  Greek,  but  no  Latin  translation  of  the  Scriptures,  and  it 
is  very  possible  that  they  used  the  language  in  which  they  were  accustomed  to 
read  their  Scriptures,  and  which  was  extensively  spoken  by  their  brethren  through 
out  the  world.  (4.)  The  apostle  was  himself  probably  more  familiar  with  the 
Greek,  than  the  Latin.  He  was  a  native  of  Cilicia,  where  the  Greek  was 
doubtless  spoken,  and  he  not  unfrequently  qaotes  the  Greek  poets  in  his 
addresses  and  epistles.  Acts  xxi.  37  ;  xvii.  28.  Titus  i.  12.  1  Cor.  xv.  33. 

This  epistle  is  placed  first  among  Paul's  epistles,  not  because  it  wa.3  the 
first  written,  but  because  of  the  length  and  importance  of  the  epistle  itself,  and 

A2  K 


Vi  INTRODUCTION. 

the  importance  of  the  church  in  the  imperial  city.  It  has  uniformly  had  this 
place  in  the  sacred  canon,  though  there  is  reason  to  believe  that  the  Epistle  to 
the  Galatians,  the  first  to  the  Corinthians,  and  perhaps  the  two  to  the  Tbessa- 
lonians  were  written  before  this.  Of  the  time  when  it  was  written,  there  can  be 
little  doubt.  About  the  year  52  or  54  the  Emperor  Claudius  banished  all  Jews 
from  Rome.  In  Acts  xviii.  2,  we  have  an  account  of  the  Jirst  acquaintance 
of  Paul  with  Aquila  and  Priscilla,  who  had  departed  from  Rome  in  conse 
quence  of  that  decree .  This  acquaintance  was  formed  in  Corinth ;  and  we  are 
told  that  Paul  abode  with  them,  and  worked  at  the  same  occupation.  Acts 
xviii.  3.  In  Romans  xvi.  3,  4,  he  directs  the  church  to  greet  Priscilla  and 
Aquila,  who  had  for  his  life  laid  down  their  own  necks.  This  service  which 
'.hey  rendered  him  must  have  been  therefore  after  the  decree  of  Claudius ;  and 
of  course  the  epistle  must  have  been  written  after  the  year  52. 

In  Acts  xviii.  19,  we  are  told  that  he  left  Aquila  and  Priscilla  at  Ephesus. 
Paul  made  a  journey  through  the  neighbouring  regions,  and  then  returned  to 
Ephesus.  Acts  xix.  1.  Paul  remained  at  Ephesus  at  least  two  years  (Acts 
xix.  8,  9,  10),  and  while  here  probably  wrote  the  first  Epistle  to  the  Corin 
thians.  In  that  epistle  (xvi.  19)  he  sends  the  salutation  of  Priscilla  and 
Aquila,  who  were  of  course  still  at  Ephesus.  The  Epistle  to  the  Romans, 
therefore,  in  which  he  sends  his  salutation  to  Aquila  and  Priscilla,  as  being 
then  at  Rome,  could  not  be  written  until  they  had  left  Ephesus  and  returned 
to  Rome ;  that  is,  until  three  years  at  least  after  the  decree  of  Claudius  in  52 
or  54. 

Still  further.  When  Paul  wrote  this  epistle,  he  was  about  to  depart  for 
Jerusalem  to  convey  a  collection  which  had  been  made  for  the  poor  saints 
there,  by  the  churches  in  Macedonia  and  Achaia.  Rom.  XT.  25,  26.  When 
he  had  done  this,  he  intended  to  go  to  Rome.  Rom.  xv.  28. — Now,  by  look 
ing  at  the  Acts  of  the  Apostles,  we  can  determine  when  this  occurred.  At  this 
time  he  sent  Timotheus  and  Erastus  before  him  into  Macedonia,  while  he 
remained  in  Asia  for  a  season.  Acts  xix.  22.  After  this  (Acts  xx.  1,2),  Paul 
himself  went  into  Macedonia,  passed  through  Greece,  and  remained  about 
three  months  there.  In  this  journey  it  is  almost  certain  that  he  went  to 
Corinth,  the  capital  of  Achaia,  at  which  time  it  is  supposed  this  epistle  was 
written.  From  this  place  he  set  out  for  Jerusalem,  where  he  was  made  a 
prisoner,  and  after  remaining  a  prisoner  two  years  (Acts  xxiv.  27),  he  was 
sent  to  Rome  about  A.  D.  60.  Allowing  for  the  time  of  his  travelling  and  his 
imprisonment,  it  must  have  been  about  three  years  from  the  time  that  he  pur 
posed  to  go  to  Jerusalem ;  that  is,  from  the  time  that  he  finished  the  epistle 
(Rom.  xv.  25 — 29)  to  the  time  when  he  reached  Rome,  and  thus  the  epistle 
must  have  been  written  about  A.  D.  57. 

It  is  clear  also,  that  the  epistle  was  written  from  Corinth.  In  ch,  xvi.  1, 
Phebe,  a  member  of  the  church  at  Cenchrea,  is  commended  to  the  Romans. 
She  probably  had  charge  of  the  epistle,  or  accompanied  those  who  had  it.  Cen 
chrea  was  the  port  of  the  city  of  Corinth,  about  seven  or  eight  miles  from  the 
city.  In  ch.  xvi.  23,  Gaius  is  spoken  of  as  the  host  of  Paul,  or  he  of  whose 
hospitality  Paul  partook,  but  Gaius  was  baptized  by  Paul  at  Corinth,  and 
Corinth  was  manifestly  his  place  of  residence.  1  Cor.  i.  14.  Erastus  is  also 
mentioned  as  the  chamberlain  of  the  city  where  the  epistle  was  written  ;  but 
this  Erastus  is  mentioned  as  having  his  abode  at  Corinth.  2  Tim.  iv.  20 
From  al.  this  it  is  manifest  that  the  Epistle  was  written  at  Corinth,  about  the 
year  57. 

Of  the  state  of  the  church  at  Rome  at  that  time  it  is  not  easy  to  form  a  pre 
cise  opinion.  From  this  epistle  it  is  evident  that  it  was  composed  of  Jews  and 


INTRODUCTION.  VL 

gentiles ,  and  that  one  design  of  writing  to  it  was  to  reconcile  their  jatring 
opinions,  particularly  about  the  obligation  of  the  Jewish  law ;  the  advantage  of 
the  Jew  ;  and  the  way  of  justification.  It  is  probable  that  the  two  parties  in  the 
church  were  endeavouring  to  defend  each  their  peculiar  opinions,  and  that  the 
apostle  took  this  opportunity  and  mode  to  state  to  his  converted  countrymen 
the  great  doctrines  of  Christianity,  and  the  relation  of  the  law  of  Moses  to  the 
Christian  system.  The  epistle  itself  is  full  proof  that  the  church  to  whoit  it 
was  addressed  was  composed  of  Jews  and  gentiles.  No  small  part  of  it  is  an 
argument  expressly  with  the  Jews,  ch.  ii.  iii.  iv.  ix.  x.  xi.  And  no  small  part 
of  the  epistle  also  is  designed  to  state  the  true  doctrine  about  the  character  of 
the  gentiles,  and  the  way  in  which  they  could  be  justified  before  God. 

At  this  time  there  was  a  large  number  of  Jews  at  Rome.  When  Pompey 
the  Great  overran  Judea,  he  sent  a  large  number  of  Jews  prisoners  to  Rome,  to 
be  sold  as  slaves.  But  it  was  not  easy  to  control  them.  They  persevered  reso 
lutely  and  obstinately  in  adhering  to  the  rites  of  their  nation ;  in  keeping  the 
Sabbath,  &c.  So  that  the  Romans  chose  at  last  to  give  them  their  freedom,  and 
assigned  them  a  place  in  the  vicinity  of  the  city  across  the  Tiber.  Here  a 
town  was  built,  which  was  principally  inhabited  by  Jews.  Josephus  mentions 
that  4000  Jews  were  banished  from  Rome  at  one  time  to  Sardinia,  and  that  u 
still  greater  number  were  punished  who  were  unwilling  to  become  soldiers. 
Ant.  xviii.  ch.  3,  §  5.  Philo  (Legat.  ad  Caium)  says,  that  many  of  the  Jews  at 
Rome  had  obtained  their  freedom  ;  for,  says  he,  being  made  captive  in  ivar,  and 
brought  into  Italy,  they  -were  set  at  liberty  by  their  masters,  neither  -were 
they  compelled  to  change  the  rites  of  their  fathers.  See  also  Josephus,  Ant. 
xvii.  ch.  ii,  §  1.  Suetonius'  life  of  Tiberius,  36,  and  Notes  on  Acts  vi.  9.  From 
that  large  number  of  Jews,  together  with  those  converted  from  the  gentiles,  the 
church  at  Rome  was  collected,  and  it  is  easy  to  see  that  in  that  church  there 
would  be  a  great  diversity  of  sentiment,  and,  no  doubt,  warm  discussions  about 
the  authority  of  the  Mosaic  law. 

At  what  time,  or  by  whom,  the  gospel  was  first  preached  at  Rome  has  been 
a  matter  of  controversy.  The  Roman  catholic  church  have  maintained  that  it 
was  founded  by  Peter,  and  have  thence  drawn  an  argument  for  their  high 
claims  and  infallibility.  On  this  subject  they  make  a  confident  appeal  to  some 
of  the  fathers.  There  is  strong  evidence  to  be  derived  from  this  epistle  itself, 
and  from  the  Acts,  that  Paul  did  not  regard  Peter  as  having  any  such  primacy 
and  ascendency  in  the  Roman  church  as  are  claimed  for  him  by  the  papists. 
(1.)  In  this  whole  epistle  there  is  no  mention  of  Peter  at  all.  It  is  not  suggested 
that  he  had  been,  or  was  then  at  Rome.  If  he  had  been,  and  the  church  had 
been  founded  by  him,  it  is  incredible  that  Paul  did  not  make  mention  of  that 
fact.  This  is  the  more  striking,  as  it  was  done  in  other  cases  where  churches 
had  been  founded  by  other  men.  See  1  Cor.  i.  12,  13,  14,  15.  Especially  is 
Peter,  or  Cephas,  mentioned  repeatedly  by  the  apostle  Paul  in  his  other  epistles. 
1  Cor.  iii.  22  ;  ix.  5;  xv.  5.  Gal.  ii.  9  ;  i.  18  ;  ii.  7,  8. 14.  In  these  places  Peter  is 
mentioned  in  connexion  with  the  churches  at  Corinth  and  Galatia,  yet  never 
there  as'appealing  to  his  authority,  but  in  regard  to  the  latter,  expressly  calling 
it  in  question.  Now,  it  is  incredible  that  if  Peter  had  been  then  at  Rome,  arid 
had  founded  the  church  there,  and  was  regarded  as  invested  with  any  peculiar 
authority  over  it,  that  Paul  should  never  once  have  even  suggested  his  name. 
(2.)  It  is  clear  that  Peter  was  not  there  when  Paul  wrote  this  epistle.  If  he 
had  been,  he  could  not  have  failed  to  have  sent  him  a  salutation,  amid  the  num 
bers  that  he  saluted  in  the  xvith  chapter.  (-3.)  In  the  Acts  of  the  Apostles  there 
is  no  mention  of  Peter's  having  been  at  Rome,  but  the  presumption  from  that 
history  is  almost  conclusive  that  he  had  not  been.  In  Acts  xii.  3, 4,  wo  have  an 


Vlll  INTRODUCTION 

account  of  his  having  been  imprisoned  by  Herod  Agrippa  near  the  clore  of  hi 
reign  (comp.  v.  23).  This  occurred  about  the  third  or  fourth  year  of  the  reign 
of  Claudius,  who  began  to  reign  A.  U.  41.  It  is  altogether  improbable  that  he 
had  been  at  Rome  before  this.  Claudius  had  not  reigned  more  than  three  years, 
and  all  the  testimony  that  the  fathers  give  is,  that  Peter  came  to  Rome  in  his 
reign.  (4.)  Peter  was  at  Jerusalem  still  in  the  ninth  or  tenth  year  of  the  reign 
of  Claudius  Acts  xv.  6,  &c.  Nor  is  there  any  mention  made  then  of  his  having 
been  at  Rome.  (5.)  Paul  went  to  Rome  about  A.  D.  60.  There  is  no  mention 
made  then  of  Peter's  being  with  him,  or  being  there.  If  he  had  been,  it  could 
hardly  have  failed  of  being  recorded.  Especially  is  this  remarkable  when  Paul's 
meeting  with  the  brethren  is  expressly  mentioned  (Acts  xxviii.  14,  15),  and 
when  it  is  recorded  that  he  met  the  Jews,  and  abode  with  them,  and  spent  at 
Rome  no  less  than  two  years.  If  Peter  had  been  there,  such  a  fact  could  not 
fail  to  have  been  recorded,  or  alluded  to,  either  in  the  Acts  or  the  Epistle  to  the 
Romans.  (6.)  The  epistles  to  the  Ephesians,  Philippians, .  Cclossians,  to 
Philemon,  and  the  second  Epistle  to  Timothy  (Lardner,  vi.  235)  were  written 
from  Rome  during  the  residence  of  Paul  as  a  prisoner;  and  the  Epistle  to  the 
Hebrews  probably  also  while  he  was  still  in  Italy.  In  none  of  these  epistles  is 
there  any  hint  that  Peter  was  then,  or  had  been,  at  Rome ;  a  fact  that  cannot  be 
accounted  for  if  he  was  regarded  as  the  founder  of  that  church,  and  especially 
if  he  was  then  in  that  city.  Yet  in  those  epistles  there  are  the  salutations  of  a 
number  to  those  churches.  In  particular,  Epaphras,  Luke  the  beloved  physician 
(Col.  iv.  12.  14),  and  the  saints  of  the  household  of  Caesar  are  mentioned. 
Phil.  iv.  22.  In  2  Tim.  iv.  11,  Paul  expressly  affirms  that  Luke  only  was  with 
him,  a  declaration  utterly  irreconcilable  with  the  supposition  that  Peter  was 
then  at  Rome.  (7.)  If  Peter  was  ever  at  Rome,  therefore,  of  which  indeed 
there  is  no  reason  to  doubt,  he  must  have  come  there  after  Paul ;  at  what  time 
is  unknown.  That  he  -was  there  cannot  be  doubted  without  calling  in  question 
the  truth  of  all  history. 

When,  or  by  whom,  the  gospel  was  preached  first  at  Rome,  it  is  not  easy, 
perhaps  not  possible,  to  determine.  In  the  account  of  the  day  of  Pentecost, 
(Acts  ii.  10)  we  find,  among  others,  that  there  were  present  strangers  of  Rome, 
and  it  is  not  improbable  that  they  carried  back  the  knowledge  of  Jesus  Christ, 
and  became  the  founders  of  the  Roman  church.  One  design  and  effect  of  that 
miracle  was  doubtless  to  spread  the  knowledge  of  the  Saviour  among  all  na 
tions.  See  Notes  on  Acts  ii.  In  the  list  of  persons  who  are  mentioned  in  Rom. 
xvi.  it  is  not  improbable  that  some  of  those  early  converts  are  included ;  and 
hat  Paul  thus  intended  to  show  honour  to  their  early  conversion  and  zeal  in 
the  cause  of  Christianity.  Thus,  xvi.  7,  he  designates  Andronicus  and  Junia  his 
kinsmen  and  fellow-prisoners,  who  were  distinguished  among  the  apostles, 
and  who  had  been  converted  before  himself,  i.  e.  before  A.  D.  34,  at  leait 
eight  years  before  it  was  ever  pretended  that  Peter  was  at  Rome.  Other  per 
sons  are  mentioned  also  as  distinguished,  and  it  is  not  improbable  that  they 
were  the  early  founders  of  the  church  at  Rome,  ch.  xvi.  12,  13,  &c. 

That  the  church  at  Rome  was  founded  early,  is  evident  from  the  celebrity 
which  it  had  acquired.  At  the  time  when  Paul  wrote  this  epistle  (A  D.  57), 
their  faith  was  spoken  of  throughout  the  world,  ch.  i.  8.  The  character  of  the 
church  at  Rome  cannot  be  clearly  ascertained.  Yet  it  is  clear  that  it  was  not 
made  up  merely  of  the  lower  classes  of  the  community  In  Phil.  iv.  22.  it 
appears  that  the  gospel  had  made  its  way  to  the  family  of  Csesar,  and  that  a 
part  of  his  household  had  been  converted  to  the  Christian  faith.  Some  of  the 
fathers  affirm  that  JVero  in  the  beginning  of  his  reign  was  favourably  impressed 
in  regard  to  Christianity  and  it  is  possible  that  this  might  have  been  through 


INTRODUCTION.  IX 

the  instrumentality  of  his  family.  But  little  on  this  subject  can  be  known. 
While  it  is  probable  that  the  great  mass  of  believers  in  all  the  early  churches 
was  of  obscure  and  plebeian  origin,  it  is  also  certain  that  some  who  were 
rich,  and  noble,  arid  learned,  became  members  of  the  church  of  Christ.  See 
I  Tim.  ii.  9.  1  Pet.  iii.  3.  1  Tim.  vi.  20.  Col.  ii.  8.  1  Cor.  i.  26.  Acts  xvii.  34. 
This  epistle  has  been  usually  deemed  the  most  difficult  of  interpretation  of 
any  part  of  the  New  Testament ;  and  no  small  part  of  the  controversies  in 
the  Christian  church  have  grown  out  of  discussions  about  its  meaning.  Early 
in  the  history  of  the  church,  even  before  the  death  of  the  apostles,  we  learn 
from  2  Pet.  iii.  16,  that  the  writings  of  Paul  were  some  of  them  regarded  as 
Uunghard  to  be  understood;  and  that  the  unlearned  and  unstable  wrested  them 
to  their  own  destruction.  It  is  probable  that  Peter  has  reference  here  to  the 
high  and  mysterious  doctrines  about  justification  and  the  sovereignty  of  God, 
and  the  doctrines  of  election  and  decrees.  From  the  epistle  of  James,  it  would 
seem  probable  also,  that  already  the  apostle  Paul's  doctrine  of  justification  by 
faith  had  been  perverted  and  abused.  It  seems  to  have  been  inferred  that  good 
works  were  unnecessary  ;  and  here  was  the  beginning  of  the  cheerless  and 
withering  system  of  Antinomianism — than  which  a  more  destructive  or  pestilen 
tial  heresy  never  found  its  way  into  the  Christian  church.  Several  reasons 
might  be  assigned  for  the  controversies  which  have  grown  out  of  this  epistle. 
(1.)  The  very  structure  of  the  argument,  and  the  peculiarity  of  the  apostle's 
manner  of  writing.  He  is  rapid  ;  mighty  ;  profound  ;  often  involved  ;  readily 
following  a  new  thought;  leaving  the  regular  subject;  and  returning  again  after 
a.  considerable  interval.  Hence  his  writings  abound  with  parentheses,  and  with 
complicated  paragraphs.  (2.)  Objections  are  often  introduced,  so  that  it  re 
quires  close  attention  to  determine  their  precise  bearing.  Though  he  employs 
no  small  part  of  the  epistle  in  answering  objections,  yet  an  objector  is  never 
once  formally  introduced  or  mentioned.  (3.)  His  expressions  and  phrases 
are  many  of  them  liable  to  be  misunderstood,  and  capable  of  perversion.  Of 
this  class  are  such  expressions  as  the  righteousness  of  faith,  the  righteousness  of 
(iod,  &c.  (4.)  The  doctrines  themselves  are  high  and  mysterious.  They  aje 
those  subjects  on  which  the  profoundest  minds  have  been  in  all  ages  exercised  in 
vain.  On  them  there  has  been,  and  always  will  be  a  difference  of  opinion. 
Even  with  the  most  honest  intentions  that  men  ever  have,  they  find  it  difficult 
or  impossible  to  approach  the  investigation  of  them  without  the  bias  of  early 
education,  or  the  prejudice  of  previous  opinion.  In  this  world  it  is  not  given  to 
men  fully  to  understand  these  great  doctrines.  And  it  is  not  wonderful  that  the 
discussion  of  them  has  given  rise  to  endless  controversies ;  and  that  they  who 
have  ^ 

Reasoned  high 

Of  Providence,  foreknowledge,  will,  and  fate  ; 
Fixed  fate,  free  will,  foreknowledge  absolute, 
Have  found  no  end,  in  wandering  mazes  lost. 

(5,}  It  cannot  be  denied  that  one  reason  why  the  epistles  of  Paul  have  been 
regarded  as  so  difficult  has  been  an  unwillingness  to  admit  the  truth  of  the 
plain  doctrines  which  he  teaches.  The  heart  is  by  nature  opposed  to  them ; 
and  comes  to  believe  them  with  great  reluctance.  This  feeling  will  account  for 
no  small  pa  t  of  the  difficulties  felt  in  regard  to  this  epistle.  There  is  one  great 
maxim  in  interpreting  the  scriptures  that  can  never  be  departed  from.  It  is, 
that  men  can  never  understand  them  aright,  until  they  are  -tvillinff  to  suffer 
them  to  speak  out  their  fair  and  proper  meaning.  When  men  are  determined 
not  to  find  certain  doctrines  in  the  Bible,  nothing  is  more  natural  than  that  they 
should  find  difficulties  in  it,  and  complain  much  of  its  great  obscurity  and  my*- 


JL  INTRODUCTION. 

lery.  I  add,  (6.)  That  one  principal  reason  why  so  much  difficulty  has  t>f»««i 
felt  here,  has  been  an  unwillingness  to  stop  where  the  apostle  does.  Men  have 
desired  to  advance  farther,  and  penetrate  the  mysteries  which  the  Spirit  of  in 
spiration  has  not  disclosed.  Where  Paul  states  a  simple  fact,  men  often  ad 
vance  a  theory.  The  fact  may  be  clear  and  plain ;  their  theory  is  obscure, 
involved,  mysterious,  or  absurd.  By  degrees  they  learn  to  unite  tne  fact 
and  the  theory: — they  regard  their  explanation  as  the  only  possible  one; 
and  as  the  fact  in  question  has  the  authority  of  divine  revelation,  so  they  in 
sensibly  come  to  regard  their  theory  in  the  same  light ;  and  he  that  calls  in 
.question  their  speculation  about  the  catise,  or  the  mode,  is  set  down  as  hereti 
cal,  and  as  denying  the  doctrine  of  the  apostle.  A  melancholy  instance  of  this 
we  have  in  the  account  which  the  apostle  gives  (ch.  v.)  about  the  effect  of  the 
sin  of  Adam.  The  simple  fact  is  stated  that  that  sin  was  followed  by  the  sin 
and  ruin  of  all  his  posterity.  Yet  he  offers  no  explanation  of  the  fact.  He 
leaves  it  as  indubitable  ;  and  as  not  demanding  an  explanation  in  his  argu 
ment — perhaps  as  not  admitting  it.  This  is  the  whole  of  his  doctrine  on  that 
subject.  Yet  men  have  not  been  satisfied  with  that.  They  have  sought  for  a 
theory  to  account  for  it.  And  many  suppose  they  have  found  it  in  the  doc 
trine  that  the  sin  of  Adam  is  imputed,  or  set  over  by  an  arbitrary  arrangement 
to  beings  otherwise  innocent,  and  that  they  are  held  to  be  responsible  for  a 
deed  committed  by  a  man  thousands  of  years  before  they  were  born.  This  is 
the  theory  ;  and  men  insensibly  forget  that  it  is  mere  theory,  and  they  blend 
that  and  the  fact  which  the  apostle  states  together ;  and  deem  the  denial  of  the 
one,  heresy  as  much  as  the  denial  of  the  other,  i.  e.  they  make  it  as  impious  to 
call  in  question  their  philosophy,  as  to  doubt  the  facts  stated  on  the  authority 
of  the  apostle  Paul.  If  men  desire  to  understand  the  epistles  of  Paul,  and 
avoid  difficulties,  they  should  be  willing  to  leave  it  where  he  does  ;  and  thia 
single  rule  would  have  made  useless  whole  years  and  whole  tomes  of  contro 
versy. 

Perhaps,  on  the  whole,  there  is  no  book  of  the  New  Testament  that  more 
demands  a  humble,  docile,  and  prayerful  disposition  in  its  interpretation  than 
tms  epistle.  Its  profound  doctrines ;  its  abstruse  inquiries ;  and  the  opposition 
of  many  of  those  doctrines  to  the  views  of  the  unrenewed  and  unsubdued  heart 
of  man,  make  a  spirit  of  docility  and  prayer  peculiarly  needful  in  its  investiga 
tion.  No  man  ever  yet  understood  the  reasonings  and  views  of  the  apostle 
Paul  but  under  the  influence  of  elevated  piety.  None  ever  found  opposition 
to  his  doctrines  recede,  and  difficulties  vanish,  who  did  not  bring  the  mind  in  a 
humble  frame  to  receive  all  that  has  been  revealed ;  and  that,  in  a  spirit  oi 
humble  prayer,  did*  not  purpose  to  lay  aside  all  bias,  and  open  the  heart  to 
the  full  influence  of  the  elevated  truths  which  he  inculcates.  Where  there  is  a 
willingness  that  God  should  reign  and  do  all  his  pleasure,  this  epistle  may  be  in 
its  general  character  easily  understood.  Where  this  is  wanting,  it  will  appear 
full  of  mystery  and  perplexity ;  the.  mind  will  be  embarrassed,  and  the  heart 
dissatisfied  with  its  doctrines ;  t and  the  unhumbled  spirit  will  rise  from  its 
tudy  only  confused,  irritated,  perplexed,  and  dissatisfied. 


THE  EPISTLE  TO  THE  ROMANS 


CHAPTER  I. 
>AUL,    a   servant   ofa   Jesus 
Christ,  called b  to  be  an  apos- 


SAc.9.15.  ICo.l.l. 


CHAPTER  I. 

1.  Paul.  The  original  name  of  the 
author  of  this  epistle  was  Saul.  Acts 
vi.  58;  vii.  1;  viii.  1,  &c.  This  was 
changed  to  Paul  (see  Note,  Acts 
xiii.  9),  and  by  this  name  he  is  ge 
nerally  known  in  the  New  Testa 
ment.  The  reason  why  he  assumed 
this  name  is  not  certainly  known.  It 
was,  however,  in  accordance  with  the 
custom  of  the  times.  See  Note,  Acts 
xiii.  9.  The  name  Saul  was  Hebrew ; 
the  name  Paul  was  Roman.  In  ad 
dressing  ai?.  epistle  to  the  Romans,  he 
would  naturally  make  use  of  the  name 
to  which  they  were  accustomed,  and 
which  would  excite  no  prejudice  among 
ihem.  The  ancient  custom  was  to  be- 
rrin  an  epistle  with  the  name  of  the 
writer,  as  Cicero  to  Varro,  &c.  We 
record  the  name  at  the  end.  It  may 
be  remarked,  however,  that  the  placing 
the  name  of  the  writer  at  the  begin 
ning  of  an  epistle  was  always  done,  and 
is  still,  when  the  letter  was  one  of  au 
thority,  or  when  it  conferred  any  peculiar 
privileges.  Thus  in  the  proclamation 
of  Cyrus  (Ezra  i.  2),  "  Thus  saith 
Cyrus,  king  of  Persia,"  &c.  See  also 
Ezra  iv.  11;  vii.  12.  "  Artaxerxes,  king 
of  kings,  unto  Ezra  the  Priest,"  &c. 
Dan.  iv.  1.  The  commencement  of 
i  letter  by  an  apostle  to  a  Christian 
church  in  this  manner  was  peculiarly 
proper  as  indicating  authority.  |  Jl 
servant.  This  name  was  that  which 
the  Lord  Jesus  himself  directed  his 
disciples  to  use,  as  their  general  appel 
lation.  Matt.  x.  25 ;  xx.  27.  Mark  x. 
44.  And  it  was  the  customary  name 
which  they  assumed.  Gal.  i.  10.  Col.  I 
iv.  12.  2  Pet.  i.  1.  Jude  1.  Acts  iv.  I 
29.  Titus  i.  1.  James  i.  1.  The  proper  , 
meaning  of  this  word  servant,  Joy\s?,  is  [ 


tie,  separated  c  unto  the  gospel  of 
God, 

2  (Which    he   had  promised 


cAc.13.2.  Ga.1.15. 


not  slave.  It  is  applicable  to  servants  of 
any  kind,  and  does  not  necessarily  imply 
that  he  to  whom  it  is  applied  is  a  slave. 
Comp.  notes  on  Eph.  vi.  5.  It  is  often 
applied  to  courtiers,  or  the  officers  that 
serve  under  a  king;  because  in  an  east 
ern  monarchy  the  relation  of  an  absolute 
king  to  his  courtiers  corresponded  nearly 
to  that  of  a  master  and  a  servant.  Thus 
the  word  is  expressive  of  dignity  and 
honour;  and  the  servants  of  a  king 
denote  officers  of  a  high  rank  and  sta 
tion.  It  is  applied  to  the  prophets  as 
those  who  were  honoured  by  God,  01 
peculiarly  intrusted  by  him  with  office. 
Deut.  xxxiv.  5.  Josh.  i.  2.  Jer.  xxv.  4. 
The  name  is  also  given  to  the  Messiah, 
Isa.  xlii.  1,  "  Behold  my  servant  in 
whom  my  soul  delighteth,"  &c.  liii. 
11,"  Shall  my  righteous  servant  justify 
many."  The  apostle  uses  it  here  evi 
dently  to  denote  his  acknowledging 
Jesus  Christ  as  his  master ;  as  indi 
cating  his  dignity,  as  peculiarly  appoint 
ed  by  him  to  his  great  work ;  and  a? 
showing  that  in  this  epistle  he  intended 
to  assume  no  authority  of  his  own,  but 
simply  to  declare  the  will  of  his  master, 
and  theirs.  If  Called  to  be  an  apos 
tle.  This  word  c-alled  means  here  not 
merely  to  be  invited,  but  has  the  sense 
of  appointed.  It  indicates  that  he  had 
not  assumed  the  office  himself,  but  that 
tie  was  set  apart  to  it  by  the  authority 
of  Christ  himself.  It  was  important  foi 
Paul  to  state  this,  (1.)  Because  the  other 
apostles  had  been  called  or  chosen  to 
this  work  (John  xv.  16.  19.  Matt.  x. 
1.  Luke  vi.  13) ;  and  (2.)  Because  Paul 
was  not  one  of  those  originally  appoint 
ed.  It  was  of  consequence  for  him, 
therefore,  to  affirm  that  he  had  not 
taken  this  high  office  to  himself,  but 
that  he  had  been  called  to  it  b)  the  au- 
11 


afore  by  his  prophets  in  the  holy 
scriptures,) 

thority  of  Jesus  Christ.  His  appoint 
ment  to  this  office  he  not  unfrequently 
takes  occasion  to  vindicate.  1  Cor.  ix. 
l,&c.  Gal.  i.  12— 24.  2  Cor.  xii.  12. 
1  Tim.  ii.  7.  2  Tim.  i.  11.  Rom.  xi.  13. 
]  Jin  apostle.  One  sent  to  execute  a 
commission.  It  is  applied  because  the 
apostles  were  sent  out  by  Jesus  Christ 
to  preach  his  gospel,  and  to  establish 
his  church.  Note,  Matt  x.  2.  Luke  vi. 
1 3.  t  Separated.  The  word  trans 
lated  separated  unto,  W£i£u>,  means  to 
designate,  to  mark  out  by  fixed  limits,  to 
bound  as  a  field,  &c.  It  denotes  those 
who  are  separated,  or  called  out  from 
the  common  mass.  Acts  xix.  9.  2  Cor. 
vi.  17.  The  meaning  here  does  not 
materially  differ  from  the  expression, 
called  to  be  an  apostle,  except  that 
perhaps  this  includes  the  notion  of  the 
purpose  or  designation  of  God  to  this 
work.  Thus  Paul  uses  the  same  word 
respecting  himself.  Gal.  i.  15,  "  God, 
who  separated  me  from  my  mother's 
womb,  and  called  me  by  his  grace," 
i.  e.  God  designated  me ;  marked  me 
out ;  or  designed  that  I  should  be  an 
apostle  from  my  infancy.  In  the  same 
way  Jeremiah  was  designated  to  be  a 
prophet.  Jer.  i.  5.  ^  Unto  the  gos 
pel  of  God.  Designated  or  designed 
by  God  that  I  should  make  it  my  busi 
ness  to  preach  the  gospel.  Set  apart  to 
this,  as  the  peculiar,  great  work  of  my 
life;  as  having  no  other  object  for 
which  I  should  live.  For  the  meaning 
of  the  \vordgospel,  see  Note,  Matt.  i.  1. 
It  is  called  the  gospel  of  God  because  it 
is  his  appointment ;  it  has  been  origi 
nated  by  him,  and  has  his  authority. 
The  office  of  an  apostle  was  to  preach 
the  gospel.  Paul  regarded  himself  as 
separated  to  this  work.  It  was  not  to 
livo  in  splendour,  wealth,  and  ease,  but 
to  devote  himself  to  this  great  business 
of  proclaiming  good  news,  that  God  was 
reconciled  to  men  in  his  Son.  This  is 
the  sole  ousiness  of  all  ministers  of 
religion. 

2.    jrhich  he  had  promised  afore. 
Which  gospel,  or  which  doctrines,  he 


ROMANS.  [A  D.  G5 

3  Concerning  his   Son  Jesus 
Christ    our   Lord,    which    was 


had  before  announced.  Tf  By  the. 
prophets.  The  word  prophets  here  is 
used  to  include  those  who  -wrote  as 
well  as  those  who  spake.  It  included 
the  teachers  of  the  ancient  Jews  gene 
rally.  Tf  In  the  holy  scriptures.  In 
the  -writings  of  the  Old  Testament 
They  were  called  holy  because  they 
were  inspired  of  the  Holy  Ghost,  and 
were  regarded  as  separated  from  all 
other  writings,  and  worthy  of  all  reve 
rence.  The  apostle  here  declares  that 
he  was  not  about  to  advance  any  thing 
ne-w.  His  doctrines  were  in  accordance 
with  the  acknowledged  oracles  of  God. 
Though  they  might  appear  to  be  new, 
yet  he  regarded  the  gospel  as  entirely 
consistent  with  all  that  had  been  de 
clared  in  the  Jewish  dispensation ;  and 
not  only  consistent,  but  as  actually 
promised  there.  He  affirms,  therefore, 
(1.)  That  all  this  was  promised,  and  no 
small  part  of  the  epistle  is  employed  to 
show  this.  (2.)  That  it  was  confirmed 
by  the  authority  of  holy  and  inspired 
men.  (3.)  That  it  depended  on  no 
vague  and  loose  tradition,  but  was  re 
corded,  so  that  men  might  examine  for 
themselves.  The  reason  why  the  apostle 
was  so  anxious  to  show  that  his  doc 
trine  coincided  with  the  Old  Testament 
was,  because  the  church  at  Rome  was 
made  up  in  part  of  Jews.  He  wished  to 
show  them,  and  the  remainder  of  his 
countrymen,  that  the  Christian  religion 
was  built  on  the  foundation  of  their 
prophets,  and  their  acknowledged  writ 
ings.  So  doing,  he  would  disarm 
their  prejudice,  and  furnish  a  proof 
of  the  truth  of  religion.  It  was  a  con 
stant  position  with  the  apostle  that 
he  advanced  nothing  but  what  was 
maintained  by  the  best  and  holiest  men 
of  the .  nation.  Acts  xxvi.  22,  23. 
"  Saying  none  other  things  than  those 
which  the  prophetb  and  Moses  did  say 
should  come,"  &c.  There  was  a  fur 
ther  reason  here  for  his  appealing  so 
much  to  the  Old  Testament.  He  had 
never  been  at  Rome.  He  was  there, 
fore  personally  a  stranger,  and  H  was 


A    D.  CO.] 


CHAPTER  1. 


proper  for  him  then  especially  to  show  ]  xxi.  9.  15 ,  xxii.  42.  45.  John  vii.  42 

2  Tim.  ii.  8.  As  the  Jews  universally 
believed  that  the  Messiah  would  be  de 
scended  from  David  (John  vii.  42). 
it  was  of  great  importance  for  the  sa 
cred  writers  to  make  it  out  clearly  that 
Jesus  of  Nazareth  was  of  that  line  and 
family.  Hence  it  happened,  that  though 
our  Saviour  was  humble,  and  poor,  and 
obscure,  yet  he  had  that  on  which  no 
small  part  of  the  world  have  been  ac 
customed  so  much  to  pride  themselves, 
an  illustrious  ancestry.  To  a  Jew 
there  could  be  scarcely  any  honour  so 
high  as  to  be  descended  from  the  best 
of  their  kings ;  and  it  shows  how  little 
the  Lord  Jesus  esteemed  the  honours  of 
this  world,  that  he  could  always  evince 
his  deep  humility  in  circumstances 
where  men  are  usually  proud  ;  and  that 
when  he  spoke  of  the  honours  of  this 
world,  and  told  how  little  they  were 
worth,  he  was  not  denouncing  that 
which  was  not  within  his  reach. 
1  According  to  the  flesh.  The  word 
flesh,  <rdg,  is  used  in  the  Scriptures  in 
a  great  variety  of  significations.  (1.) 
It  denotes,  as  with  us,  the  flesh  literal 
ly  of  any  living  being.  Luke  xxiv.  39, 
"  A  spirit  hath  not  flesh  and  bones," 
&c.  (2.)  The  animal  system,  the  body 
including  flesh  and  bones,  the  visible 
part  of  man,  in  distinction  from  the  in 
visible,  or  the  soul.  Actsii.  31,  "  Nei 
ther did hisfles ti"  (his  body)  "see  cor 
ruption."  1  Cor.  v.  5;  xv.  39.  (3.) 
The  man,  the  whole  animated  system, 
body  and  soul.  Rom.  viii.  3,  "  In  the 
likeness  of  sinful  flesh."  1  Cor.xv.  50. 
Matt.  xvi.  17.  Luke  iii.  6.  (4.)  Hu 
man  nature.  As  a  man.  Thus,  Acts 
ii.  30,  "  God  had  sworn  with  an  oath 
that  of  the  fruit  of  his  loins  according 
to  the  flesh,  i.  e.  in  his  human  nature, 
he  would  raise  up  Christ  to  sit  on  his 
throne."  Rom.  ix.  5,  "  Whose  aie  the 
fathers,  and  of  whom  as  concerning 
the  flesh,  Christ  came,  who  is  over  all, 
God  blessed  for  ever."  The  same  is  its 
meaning  here.  He  was  a  descendant 


his  regard  for  the  doctrines  of  the  pro 
phets.  Hence  he  appeals  here  so  often 
to  the  Old  Testament;  and  defends 
every  point  by  the  authority  of  the 
Uihle.  The  particular  passages  of  the 
Old  Testament  on  which  he  relied 
will  come  before  us  in  the  course  of 
i  lie  epistle.  See  particularly  ch.  iii.  iv. 
ix.  x.  xi.  We  may  see  here,  (1.)  The 
reverence  which  Paul  showed  for  the 
Old  Testament.  He  never  under 
valued  it.  He  never  regarded  it  as  obso 
lete,  or  useless.  He  manifestly  studied 
it ;  and  never  fell  into  the  impious  opi 
nion  that  the  Old  Testament  is  of  little 
value.  (2.)  If  these  things  were  pro 
mised — predicted  in  the  Old  Testament, 
then  Christianity  is  true.  Every  pas 
sage  which  he  adduces  is  therefore 
proof  that  it  is  from  God. 

3.  Concerning  his  Son.  This  is  con 
nected  with  the  first  verse,  with  the 
word  gospel.  The  gospel  of  God  con 
cerning  his  Son.  The  design  of  the  gos 
pel  was  to  make  a  communication  rela 
tive  to  his  Son  Jesus  Christ.  This  is 
the  whole  of  it.  There  is  no  good  news 
to  man  respecting  salvation  except 
that  which  comes  by  Jesus  Christ. 
f  Which  was  made.  The  word  trans 
lated  tvas  made  means  usually  to  be, 
or  to  become.  It  is  used,  however,  in 
the  sense  of  being  born.  Thus,  Gal. 
iv.  4,  "  God  sent  forth  his  Son  made 
of  a  woman,"  born  of  a  woman. 
John  viii.  58,  "Before  Abraham  was 
[born],  I  am."  In  this  sense  it  seems 
to  be  used  here, — who  was  born,  or 
descended  from  the  seed  of  David. 
H  Of  the  seed  of  David.  Of  the  pos 
terity  or  lineage  of  David.  He  was  a 
descendant  of  David.  David  was  per 
haps  the  most  illustrious  of  the  kings 
of  Israel.  The  promise  to  him  was 
that  there  should  not  fail  a  man  to  sit 
on  this  throne.  1  Kings  ii.  4 ;  viii.  25  ; 
ix.  5.  2  Chron.  vi.  16.  This  ancient 
promise  was  understood  as  referring  to 
the  Messiah,  and  hence  in  the  New 


Testament  he  is  called  the  descendant    of  David  in  his  human  nature,  or  as  a 
of  David,  and  so  much  pains  is  taken  |  man.     This  implies,  of  course,  that  he 


to  show  that  he  was  of  his  line.    Luke 
1  27.  Matt.  ix.  27;  xv.  22;  xii.  23; 
B 


had  another  nature  besides  his  human 
or  that  while  he  was  a  man  he  was 


14 


ROMANS. 


made  °  of  the  seed  of  David  ac 
cording  to  the  flesh  ; 


also  something  else  ;  that  there  was  a 
nature  in  which  he  was  not  descended 
from  David.  That  this  is  its  meaning 
will  still  further  appear  by  the  follow 
ing  observations.  (1.)  The  apostle 
expressly  makes  a  contrast  between 
his  condition  according  to  the  flesh, 
and  that  according  to  the  spirit  of 
holiness.  (2.)  The  expression  "ac 
cording  to  the  flesh"  is  applied  to  no 
other  one  in  the  New  Testament  but 
to  Jesus  Christ.  Though  the  word 
flesh  often  occurs,  and  is  often  used  to 
denote  man,  yet  the  peculiar  expression 
according  to  the  flesh  occurs  in  no 
other  connexion.  In  all  the  Scriptures 
it  is  never  said  of  any  prophet  or  apos 
tle,  any  lawgiver  or  king,  or  any  man  in 
any  capacity,  that  he  came  in  the  flesh, 
or  that  he  was  descended  from  certain 
ancestors  according  to  the  flesh.  Nor 
is  such  an  expression  ever  used  any 
where  else.  If  it  were  applied  to  a 
mere  man,  we  should  instantly  ask  in 
what  other  way  could  he  come  than  in 
the  flesh  ]  Has  he  a  higher  nature  1 
Is  he  an  angel,  or  a  seraph  1  The  ex 
pression  would  be  unmeaning.  And 
when,  therefore,  it  is  applied  to  Jesus 
Christ,  it  implies,  if  language  has  any- 
meaning,  that  there  -was  a  sense  in 
which  Jesus  was  not  descended  from 
David.  What  that  was,  appears  in  the 
next  verse. 

4.  Jlnd  declared.  In  the  margin, 
determined.  Tcy  c^rS-jy-ro?.  The  an 
cient  Syriac  has,  "  And  he  was  kno-tvn 
to  be  the  Son  of  God  by  might  and  by 
(he  Holy  Spirit,  who  rose  from  the 
house  of  the  dead."  The  Latin  Vul 
gate,  "  Who  was  predestinated  the 
Son  of  God,"  &c.  The  Arabic,  "  The 
Son  of  God  destined  by  power  pecu 
liar  to  the  Holy  Spirit,"  &c.  The 
word  translated  "  declared  to  be"  means 
properly  to  bound,  to  fix  limits  to,  as 
to  a  field,  to  determine  its  proper  limits 
or  boundaries,  to  define,  &c.  Acts  xvii. 
20,  "  And  hath  determined  the  bounds 
of  their  habitation."  Hence  it  means 


[A.  D.65. 
declared  b  to   bt   the 


4  And 
Son  of  God  with  power,  accord- 

1  determined.       b  Ac.13.33,34.  Re.l.lS. 

to  determine,  constitute,  ordain,  decree ; 
».  e.  to  fix  or  designate  the  proper 
boundaries  of  a  truth,  or  a  doctrine ; 
to  distinguish  its  lines  and  marks  from 
error ;  or  to  shew,  or  declare  a  thing 
to  be  so  by  any  action.  Luke  xxii.  22, 
"  The  Son  of  man  goeth  as  it  was 
determined,"  as  it  was  fixed,  purposed, 
defined,  in  the  purpose  of  God,  and  de 
clared  in  the  prophets.  Acts  ii.  23, 
"  Him  being  delivered  by  the  deter* 
minate  counsel"  the  definite,  consti 
tuted  will,  or  design  of  God.  xi.  29. 
Heb.  iv.  7,  "  He  limiteth  a  certain 
day,"  fixes  it,  defines  it.  In  this  sense 
it  is  clearly  used  in  this  place.  The  act 
of  raising  him  from  the  dead  designat 
ed  him,  or  constituted  him  the  Son  of 
God.  It  was  such  an  act  as  in  the  cir- 
cumstajices  of  the  case  showed  that  he 
was  the  Son  of  God  in  regard  to  a  na 
ture  which  was  not  "  according  to  the 
flesh."  The  ordinary  resurrection  of 
a  man,  like  that  of  Lazarus,  would  not 
show  that  he  was  the  Son  of  God  ;  but 
in  the  circumstances  of  Jesus  Christ 
it  did ;  for  he  had  claimed  to  be  so ; 
he  had  taught  it ;  and  God  now  attested 
the  truth  of  his  teaching  by  raising 
him  from  the  dead,  f  The  Son  of 
God.  The  word  son  is  used  in  a 
great  variety  of  senses,  denoting  lite 
rally  a  son,  then  a  descendant,  posteri 
ty  near  or  remote,  a  disciple  or  ward, 
an  adopted  son,  or  one  that  imitates  or 
resembles  another.  See  Note,  Matt.  i. 
1.  The  expression  so?is  of  God,  or 
son  of  God,  is  used  in  an  almost  equal 
latitude  of  signification.  It  is,  (1.) 
Applied  to  Adam,  as  being  immediately 
created  by  God  without  an  earthly 
father.  Luke  iii.  38.  (2.)  It  is  applied 
to  saints  or  Christians,  as  being  adopted 
into  his  family,  and  sustaining  to  him 
the  relation  of  children.  John  i.  12, 
13.  1  John  iii.  1,  2,  &c.  This  name 
is  given  to  them  because  they  resemble 
him  in  their  moral  character.  Matt.  v. 
45.  (3.)  It  is  given  to  strong  men  as 
resembling  God  in  strength.  Gen.  vi 


A  D.  63.] 


CHAPTER  I. 


15 


2,  "  The  sons  of  God  saw  the  daugh 
ters  of  men,"  &c.  Here  these  men  of 
violence  and  strength  are  called  sons 
of  God,  just  as  the  high  hills  are  call 
ed  hills  of  God,  the  lofty  trees  of 
Lebanon  are  called  cedars  of  God, 
&c.  (4.)  Kings  are  sometimes  called 
his  sons,  as  resembling  him  in  dominion 
and  power.  Ps.  Ixxxii.  6.  (5.)  The 
name  is  given  to  angels,  because  they 
resemble  God  ;  because  he  is  their  Crea 
tor  and  Father,  &c.  Job  i.  6;  ii.  1. 
Dan.  Hi.  25. 

But  the  name  THE  Son  of  God  is  in 
the  New  Testament  given  by  way  of 
eminence  to  the  Lord  Jesus  Christ. 
This  was  the  common  and  favourite 
name  by  which  the  apostles  designated 
him.  The  expression  Son  of  God  is 
applied  to  him  no  less  than  twenty- 
seven  times  in  the  Gospels  and  the 
Acts  of  the  Apostles,  and  fifteen  times 
in  the  Epistles  and  the  Revelation. 
The  expression  my  son,  and  his  son, 
thy  son,  &c.  is  applied  to  him  in  his 
peculiar  relation  to  God,  times  almost 
without  number.  The  other  most  com 
mon  appellation  which  is  given  to  him 
is  Son  of  man.  By  this  name  he  com 
monly  designated  himself.  There  can 
be  no  doubt  that  that  was  assumed  to 
denote  that  he  was  a  man,  that  he  sus 
tained  a  peculiar  relation  to  man,  and 
that  he  chose  to  speak  of  himself  as  a 
man.  The  first,  the  most  obvious,  im 
pression  on  the  use  of  the  name  Son  of 
man  is  that  he  was  truly  a  man,  and 
it  was  used  doubtless  to  guard  against 
the  impression  that  one  who  manifest 
ed  so  many  other  qualities,  and  did  so 
many  things  like  a  celestial  being,  was 
not  truly  a  human  being.  The  phrase 
Son  of  God  stands  in  contrast  with 
the  title  Son  of  man,  and  as  the  natu 
ral  and  obvious  import  of  that  is  that 
he  was  a  man,  so  the  natural -and  ob- 
;  ious  import  of  the  title  Son  of  God  is 
that  he  was  divine ;  or  that  fie  sus 
tained  relations  to  God  designated  by 
the  name  SON  OE  GOB,  corresponding 
to  the  relations  -which  he  sustained 
to  man  designated  by  the  name  SON 
OF  MAN.  The  natural  idea  of  the  term 
Son  of  God  therefore  is,  that  he  sus- 


tained  a  relation  to  God  in  his  nature 
which  implied  more  than  was  human 
01  angelic;  which  implied  equality 
with  God.  Accordingly,  this  idea  was 
naturally  suggested  to  the  Jews  by  his 
calling  God  his  Father.  John  v.  18. 
"  But  said  also  that  God  was  his 
Father,  making  himself  equal  -with 
God.*'  This  idea  Jesus  immediately 
proceeded  to  confirm.  See  Note,  John 
v.  19 — 30.  The  same  idea  is  also 
suggested  in  John  x.  29,  30,  31.  33. 
36.  "  Say  ye  of  him  whom  the  Father 
hath  sanctified,  and  sent  into  the 
world,  thou  blasphemest:  because  1 
said  I  am  the  Son  of  God?"  There  is 
in  these  places  the  fullest  proof  that 
the  title  suggested  naturally  the  idea 
of  equality  with  God ;  or  the  idea  of  his 
sustaining  a  relation  to  God  cor 
responding  to  the  relation  of  equality 
to  man  suggested  by  the  title  Son  of 
man.  This  view  is  still  further  sustain 
ed  in  the  first  chapter  of  the  epistle  to 
the  Hebrews,  ver.  1,  2.  God  hath  spoken 
unto  us  BY  HIS  Sox.  He  is  the  bright 
ness  of  his  glory,  and  the  express 
image  of  his  person,  ver.  3.  He  is  high 
er  than  the  angels,  and  they  are  re 
quired  to  worship  him.  ver.  4,  5,  6.  He 
is  called  God,  and  his  throne  is  for  ever 
and  ever,  ver.  8.  He  is  the  Creator  of  the 
heavens  and  the  earth,  and  is  IMMU 
TABLY  THE  SAME,  ver.  10, 11, 12.  Thus 
the  rank,  or  title  of  the  Son  of  God 
suggests  the  ideas  and  attributes  of  the 
Divinity.  This  idea  is  sustained 
throughout  the  New  Testament.  See 
John  xiv.  9.  "  He  that  hath  seen  me 
hath  seen  the  Father."  v.  23.  "  That 
all  men  shall  honour  the  Son  even  as. 
they  honour  the  Father."  Col.  i.  19, 
"It  hath  pleased  the  Father  that  in  him 
should  all  fulness  dwell."  ii.  9,  "  For  in 
him  d  welleth  all  the  fulness  of  the  God 
head  bodily ."  Phil.  ii.  2—11.  Rev.  v  1 3, 
14 ;  ii.  23.  It  is  not  affirmed  that  this 
title  was  given  to  the  second  person  of 
the  Trinity  before  he  became  incarnate, 
or  to  suggest  the  idea  of  any  derivation 
or  extraction  before  he  was  made  flesh. 
There  is  no  instance  in  which  the  ap 
pellation  is  not  conferred  to  express  his 
relation  after  he  assumed  human  flesh 


Irt 


Of  any  tisrivation  from  God,  or  ema 
nation  from  him  in  eternity,  the  Scrip 
tures  are  silent.  The  title  is  conferred 
on  him,  it  is  supposed,  with  reference 
to  his  condition  in  this  world,  as  the 
Messiah.  And  it  is  conferred,  it  is  be 
lieved,  for  the  following  reasons,  or  to 
denote  the  following  things,  viz:  (1.) 
To  designate  his  peculiar  relation  to 
God,  as  equal  with  him  (John  i.  14, 
18.  Matt.  xi.  27.  Luke  x.  22;  iii.  22. 
2  Pet.  i.  17),  or  as  sustaining  a  most 
intimate  and  close  connexion  with  him, 
such  as  neither  man  nor  angels  could 
do,  an  acquaintance  with  his  nature 
(Matt.  xi.  27),  plans,  and  counsels,  such 
as  no  being  but  one  who  was  equal 
with  God  could  possess.  In  this  sense, 
I  regard  it  as  conferred  on  him  in  the 
passage  under  consideration.  (2.)  It 
designates  him  as  the  anointed  king,  or 
the  Messiah.  In  this  sense  it  accords 
with  the  use  of  the  word  in  Ps.  Ixxxii. 
6.  See  Matt.  xvi.  16.  "  Thou  art  the 
Christ,  the  Son  of  the  living  God" 
Matt.  xxvi.  63.  "  I  adjure  thee  by  the 
living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God" 
Mark  xiv.  61.  Luke  xxii.  70.  John  i. 
34.  Acts  ix.  20.  "  He  preached  Christ 
in  the  synagogues,  that  he  is  the  Son 
of  God"  (3.)  It  was  conferred  on 
him  to  denote  his  miraculous  concep 
tion  in  the  womb  of  the  Virgin  Mary. 
Luke  i.  35.  "  The  Holy  Ghost  shall 
come  upon  thee,  THKKEFORE  (tf«)  also 
that  holy  thing  which  shall  be  born  of 
thee  shall  be  called  the  Son  of  God." 
1  With  po-wer.  iv  Swdfttt.  By  some, 
this  expression  has  been  supposed  to 
mean  in  power  or  authority,  after  his 
resurrection  from  the  dead.  It  is  said, 
that  he  was  before  a  man  of  sorrows  ; 
now  he  was  clothed  with  power  and 
authority.  But  I  have  seen  no  in 
stance  in  which  the  expression  271  po-wer 
denotes  office,  or  authority  It  denotes 
physical  energy  and  might,  and  this 
was  bestowed  on  Jesus  before  his 
resurrection  as  well  as  after.  Acts  x. 


ROMANS.  [A.  D.  63 

ment.  Matt,  xxh .  30.  If  there  is  an} 
passage  in  which  the  word  po-wer 
means  authority,  office,  &c.  it  is  Matt. 
xxviii.  18.  "  All  power  in  heaven  and 
earth  is  given  unto  me."  But  this  ig 
not  a  power  which  was  given  unto 
him  after  his  resurrection,  or  which  he 
did  not  possess  before.  The  same  au 
thority  to  commission  his  disciples  he 
had  exercised  before  this  on  the  same 
ground.  Matt.  x.  7,  8.  I  am  inclined 
to  believe,  therefore,  that  the  expression 
means  po-werfully,  efficiently  ;  he  was 
with  great  power,  or  conclusiveness, 
shown  to  be  the  Son  of  God  by  his 
resurrection  from  the  dead.  Thus  the 
phrase  in  po-wer  is  used  to  qualify  a 


verb  in  Col.  i. 


Which  worketh  in 


in  me  mightily"  Greek,  in  power,  i.  e. 
operating  in  me  effectually,  or  power 
fully.  The  ancient  versions  seem  to 
have  understood  it  in  the  same  way. 
Syriac,  "  He  was  known  to  be  the 
Son  of  God  by  power,  and  by  the  Holy 
Ghost."  JEthiopic,  "  Whom  he  de 
clared  to  be  the  Sou  of  God  by  his  own 
power,  and  by  his  Holy  Spirit,"  &c. 
Jlrabic,  "Designated  the  Son  of  God 
by  power  appropriate  to  the  Holy 
Spirit."  1  According  to  the  spirit  of 
holiness.  Kcira  Tntjjusi  ayteeo-Jvas.  This 
expression  has  been  variously  under 
stood.  We  may  arrive  at  its  meaning 
by  the  following  considerations.  (1.) 
It  is  not  the  third  person  in  the  Trinity 
that  is  referred  to  here.  The  designa 
tion  of  that  person  is  always  in  dif 


ferent  form. 
Holy  Ghost, 


It  is  the  Holy  Spirit,  the 
ay}ov,  or  TO 


TC  ayiov  ;  never  the  spirit  of  holiness. 
(2.)  It  stands  in  contrast  with  the 
Jlesh.  ver.  3,  '  According  to  the  flesh, 
the  seed  of  David:  acco.ding  to  the 
spirit  of  holiness,  the  Son  of  God.' 
As  the  former  refers  doubtless  to  his 
human  nature,  so  this  must  refer  to  the 
nature  designated  by  the  title  Son  of 
God,  that  is,  to  his  superior  or  divine 
nature.  (3.)  The  expression  is  alto 
gether  peculiar  to  the  Lord  Jesus 


08.  "  God  anointed  Jesus  of  Nazareth  |  Christ.  Nowhere  in  the  Scriptures, 
with  the  Holy  Ghost,  and  -with  po-wer"  or  in  any  other  writings,  is  there  an 
Korn.  xv.  19.  1  Cor.  xv.  43.  With  affirmation  like  this.  What  would  be 
»?ic/i  power  Jesus  will  come  to  judg-  meant  by  it  if  affirmed  of  a  mere  man  ? 


A.  D    63.] 


CHAPTER  I. 


17 


(4.)  It  cannot  mean  tnat  the  Holy  I 
Spirit,  the  third  person  in  the  Trinity, 
jhowed  that  Jesus  was  the  Son  of 
God  by  raising  him  from  the  dead,  be 
cause  that  act  is  nowhere  attributed  to 
him.  It  is  uniformly  ascribed  either  to 
God,  as  God  (Acts  ii.  24.  32;  iii.  15. 
26;  iv.  10;  v.  30;  x.  40;  xiii.  30.  33, 
34;xvii.  31.  Rom.x.9.  Eph.i.20),  or 
to  the  Father  (Rom.  vi.  4),  or  to  Jesus 
himself  (John  x.  18).  In  no  instance 
is  this  act  ascribed  to  the  Holy  Ghost. 
(5.)  It  indicates  a  state  far  more  eleva 
ted  than  any  human  dignity,  or  honour. 
In  regard  to  his  earthly  descent,  he  was 
of  a  royal  race ;  in  regard  to  the  Spirit 
of  holiness,  much  more  than  that,  he 
was  the  Son  of  God.  (6.)  The  word 
Spirit  is  used  often  to  designate  God, 
the  holy  God,  as  distinguished  from 
all  the  material  forms  of  idol  worship. 
John  iv.  24.  (7.)  The  word  Spirit  is 
applied  to  the  Messiah,  in  his  more 
elevated  or  divine  nature.  1  Cor.  xv. 
45,  "  The  last  Adam  was  made  a 
quickening  Spirit."  2  Cor.  iii.  17, 
"  Now  the  Lord  (Jesus)  is  that  Spirit." 
Heb.  ix.  14.  Christ  is  said  to  have 
"  offered  himself  through,  the  eternal 
Spirit"  1  Peter  iii.  18.  He  is  said  to 
have  been  "  put  to  death  in  the  flesh, 
but  quickened  by  the  Spirit."  1  Tim. 
iii.  16.  He  is  said  to  have  been  "jus 
tified  in  the  Spirit."  In  most  of  these 
passages  there  is  the  same  contrast 
noticed  between  his  Jlesh,  his  human 
nature,  and  his  other  state,  which 
occurs  in  Rom.  i.  3,  4.  In  all  these 
instances,  the  design  is,  doubtless,  to 
speak  of  him  as  a  man,  and  as  some 
thing  more  than  a  man :  he  was  one 
thing  as  a  man  ;  ho  was  another  thing 
in  his  other  nature.  In  the  one,  he 
was  of  David ;  was  put  to  death,  &c. 
In  the  other,  he  was  of  God,  he  was 
manifested  to  be  such,  he  was  re 
stored  to  the  elevation  which  he  had 
sustained  before  his  incarnation  and 
death.  John  xvii.  1 — 5.  Phil.  ii.  2 — 1 1 . 
The  expression  accosting  to  the  Spi 
rit  of  holiness  does  not  indeed  of  itself 
imply  divinity.  It  denotes  that  holy 
and  more  exalted  nature  which  he 
possessed  as  distinguished  from  the  hu- 
02 


man.  What  that  is,  is  to  be  learned 
from  other  declarations.  This  expres- 
sio7i  implies  simply  that  it  -was  such 
as  to  make  proper  the  appellation, 
the  Son  of  God.  Other  places,  as  we 
have  seen,  show  that  that  designation 
naturally  implied  divinity.  And  that 
this  was  the  true  idea  couched  under 
the  expression,  according  to  the  Spirit 
of  holiness,  appears  from  those  nume 
rous  texts  of  Scripture  which  explicitly 
assert  his  divinity.  See  John  i.  1,  &c. 
and  the  Note  on  that  place.  T  By 
the  resurrection  from  the  dead.  This 
has  been  also  variously  understood. 
Some  have  maintained  that  the  word 
by,  t£,  denotes  AFTER.  He  was  declared 
to  be  the  Son  of  God  in  power  after  he 
rose  from  the  dead  ;  that  is,  he  was 
solemnly  invested  with  the  dignity  thai 
became  the  Son  of  G  od  after  he  had  been 
so  long  in  a  state  of  voluntary  humilia 
tion.  But  to  this  view  there  are  some 
insuperable  objections.  (1.)  It  is  not 
the  natural  and  usual  meaning  of  the 
word  by.  (2.)  It  is  not  the  object  of  the 
apostle  to  state  the  time  when  the 
thing  was  done,  or  the  order,  but 
evidently  to  declare  the  fact,  and  the 
evidence  of  the  fact.  If  such  had  been 
his  design,  he  would  have  said  that 
previous  to  his  jjeath  he  was  shown 
to  be  of  the  seed  of  David,  but  after- 
•wards  that  he  was  invested  with 
power.  (3.)  Though  it  must  be  ad 
mitted  that  the  preposition  by,  e£,  some 
times  means  AFTEH  (Matt.  xix.  20, 
Luke  viii.  27 ;  xxiii.  8,  &c.),  yet  its 
proper  and  usual  meaning  is  to  denote 
the  efficient  cause,  or  the  agent,  or 
origin  of  a  thing.  Matt.  i.  3.  18;  xxi. 
25.  John  iii.  5.  Rom.  v.  16.  Rom.  xi. 
36,  "  OF  him  are  all  things."  1  Cor. 
viii.  6,  "  One  God,  the  Father,  OF  whom 
are  all  things,"  &c.  In  this  sense,  I 
suppose  it  is  used  here ;  and  that  the 
apostle  means  to  affirm  that  he  was 
clearly  or  decisively  shown  to  be  the 
Son  of  God  by  his  resurrection  from 
the  dead.  But  here  will  it  be  asked 
hotv  did  his  resurrection  show  this"? 
Was  not  Lazarus  raised  from  the  dead  1 
And  did  not  many  saints  rise  also  after 
Jesus  1  And  were  not  the  dead  raised 


18 


ROMANS, 


[A.  D.  03 


mg  to  the  spirit  °  of  holiness,  by 
the  resurrection  from  the  dead : 


by  the  apostles ;  by  Elijah,  by  the 
bones  of  Elisha,  and  by  Christ  himself! 
And  did  their  being  raised  prove  that 
they  were  the  sons  of  God  1  I  answer 
that  the  mere  fact  of  the  resurrection  of 
the  body  proves  nothing  in  itse'f  about 
the  character  and  rank  of  the  being 
that  is  raised.  But  in  the  circumstances 
in  which  Jesus  was  placed  it  might 
show  it  conclusively.  When  Lazarus 
was  raised,  it  was  not  in  attestation  of 
any  thing  which  he  had  taught  or 
done.  It  was  a  mere  display  of  the 
power  and  benevolence  of  Christ.  But 
in  regard  to  the  resurrection  of  Jesus, 
let  the  following  circumstances  be 
taken  into  the  account.  (1.)  He  came 
as  the  Messiah.  (2.)  He  uniformly 
taught  that  he  was  the  Son  of  God. 
(3.)  He  maintained  that  God  was  his 
Father  in  such  a  sense  as  to  imply 
equality  with  him.  John  v.  17 — 30  ; 
x.  36.  (4.)  He  claimed  authority  to 
abolish  the  laws  of  the  Jews,  to  change 
their  customs,  and  to  be  himself  ab 
solved  from  the  observance  of  those 
laws,  even  as  his  Father  was.  John  v. 
l_17.  Markii.  28. «  (5.)  When  God 
raised  him  up  therefore,  it  was  not  an 
ordinary  event.  It  was  a  public  at 
testation,  in  the  face  of  the  universe, 
of  the  truth  of  his  claims  to  be  the 
Son  of  God.  God  would  not  sanction 
the  doings  and  doctrines  of  an  impos 
tor.  And  when,  therefore,  he  raised  up 
Jesus,  he,  by  this  act,  showed  the  truth 
of  his  claims,  that  he  was  the  Son  of 
God.  Further;  in  the  view  of  the 
apostles,  the  resurrection  was  inti 
mately  connected  with  the  ascension 
and  exaltation  of  Jesus.  The  one 
made  the  other  certain.  And  it  is  not 
impiobable  that  when  they  spoke  of 
his  resurrection,  they  meant  to  include, 
not  merely  that  single  act,  but  the  entire 
series  of  doings  of  which  that  was  the 
first,  and  which  was  the  pledge  of  the 
elevation  and  majesty  of  the  Son  of 
God.  Hence,  when  they  had  proved 
Ills  resurrection,  they  assumed  that  all 


5  By  whom  we  have  received 
grace  and  apostleship,  *  for  obe- 

1  or,  to  the  obedience  of  faith. 


the  others  would  follow.  That  involved 
and  supposed  all.  And  the  series,  of 
which  that  was  the  first,  proved  that 
he  was  the  Son  of  God.  See  Acts  xvii. 
31.  "  He  will  judge  the  world  in  right 
eousness  by  that  man  whom  he  hath 
ordained,  whereof  he  hath  given  AS 
SURANCE  to  all  men,  in  that  he  hath 
raised  him  from  the  dead"  The  one 
involves  the  other.  See  Acts  i.  6.  Thus 
Peter  (Acts  ii.  22 — 32)  having  proved 
that  Jesus  was  raised  up,  adds,  ver.  33, 
"  THEREFORE,  being  by  the  right  hand 
exalted,  he  hath  shed  forth  this,"  &c. ; 
and  ver.  36,  "  THEREFORE,  let  all  the 
house  of  Israel  KNOW  ASSUREDLY  that 
God  hath  made  that  same  Jesus  whom 
ye  have  crucified,  BOTH  LORD  AND 
CHRIST." 

This  verse  is  a  remarkable  instance 
of  the  apostle  Paul's  manner  of  writing. 
Having  mentioned  a  subject,  his  mind 
seems  to  catch  fire ;  he  presents  it  in 
new  forms,  and  amplifies  it,  until  he 
seems  to  forget  for  a  time  the  subject 
on  which  he  was  writing.  It  is  from 
this  cause  that  his  writings  abound  so 
with  parentheses,  and  that  there  is  so 
much  difficulty  in  following  and  un 
derstanding  him. 

5.  By  -whom.  The  apostle  here  re 
turns  to  the  subject  of  the  salutation  of 
the  Romans,  and  states  to  them  his  au 
thority  to  address  them.  That  au 
thority  he  had  derived  from  the  Lord 
Jesus,  and  not  from  man.  On  this 
fact,  that  he  had  received  his  apostolic 
commission,  not  from  man,  but  by  the 
direct  authority  of  Jesus  Christ,  Paul 
not  unfrequently  insisted.  Gal.  i.  12, 
"  For  I  neither  received  it  of  man,  nei 
ther  was  I  taught  it,  but  by  revelation 
of  Jesus  Christ."  1  Cor.  xv.  1—8 
Eph.  iii.  1—3.  1  We.  The  plural 
here  is  probably  put  for  the  singular. 
See  Col.  iv.  3.  Comp.  Eph.  vi.  1 9,  20. 
It  was  usual  for  those  who  were  clothed 
with  authority  to  express  themselves  in 
this  manner.  Perhaps  here,  however 
he  refers  to  the  general  nature  of  the 


A.  D.  60.  J 


CHAPTER  L 


dience  °  to   the  faith  among  all 
nations,  for  his  name  : 

6  Among  whom  are  ye  also 


a  Ac.6.7.  c.16.26. 


apostolic  office,  as  being  derived  from 
Jesus  Christ,  and  designs  to  assure  the 
Romans  that  he  had  received  the  apos 
tolic  commission  as  the  others  had. 
'  We,  the  apostles,  have  received  the 
appointment  from  Jesus  Christ.' 
*k  Grace  and  apostleship.  Many  sup 
pose  that  this  is  a  figure  of  speech,  lien- 
diadyu,  by  which  one  thing  is  express 
ed  by  two  words,  meaning  the  grace 
or  favour  of  the  apostolic  office.  Such  a 
figure  of  speech  is  often  used.  But  it 
may  mean,  as  it  does  probably  here,  the 
two  things,  grace,  or  the  favour  of  God 
to  his  own  soul,  as  a  personal  matter ; 
and  the  apostolic  office  as  a  distinct 
thing.  He  often,  however,  speaks  of 
the  office  of  the  apostleship  as  a  mat 
ter  of  special  favour.  Rom.  xv.  15,  16. 
Gal.  ii.  9.  Eph.  iii.  7,  8,  9.  1  For 
obedience  to  the  faith.  In  order  to 
produce,  or  promote  obedience  to  the 
faith  ;  that  is,  to  induce  them  to  render 
that  obedience  to  God  which  faith 
produces.  There  are  two  things  there 
fore  implied.  (1.)  That  the  design 
of  the  gospel  and  of  the  apostleship 
is  to  induce  men  to  obey  God.  (2.) 
That  the  tendency  of  faith  is  to  pro 
duce  obedience.  There  is  no  true  faith 
which  does  not  produce  that.  This  is 
constantly  affirmed  in  the  New  Testa 
ment.  Rom.  xv.  18;  xvi.  19.  2  Cor. 
vii.  15.  James  ii.  ^f  Jlmong  all  nations. 
This  was  the  original  commission  which 
Jesus  gave  to  his  apostles.  Mark  xvi.  15, 
16.  Matt,  xxviii.  18,  19.  This  was  the 
special  commission  which  Paul  re 
ceived  when  he  was  converted.  Acts 
ix.  15.  It  was  important  to  show  that 
the  commission  extended  thus  far,  as 
he  was  now  addressing  a  distant  church 
which  he  had  not  seen.  T  For  his 
name.  This  means  probably  on  his 
account,  that  is,  on  account  of  Christ. 
John  xiv.  13,  14;  xvi.  23,24.  The 
design  of  the  apostleship  was  to  pro 
duce  obedience  to  the  gospel  among  all 
,  that  thus  the  name  of  Jesus 


the  called  of  Jesus  Christ : 

7  To  all  that  be  in  Rome,  be 
loved  of  G od,  called b  to  be  saints : 


i  1  Cor.1.2.  lTh.4.7. 


might  be  honoured.  Their  work  WAS 
not  one  in  which  they  were  seek 
ing  to  honour  themselves,  lut  it  waa 
solely  for  the  honour  and  glory  of 
Jesus  Christ.  For  him  they  toiled, 
they  encountered  perils,  they  laid  down 
their  lives,  because  by  so  doing  they 
might  bring  men  to  obey  the  gospel, 
and  thus  Jesus  Christ  might  wear  a 
brighter  crown,  and  be  attended  by  a 
longer  and  more  splendid  train  of  wor 
shippers  in  the  kingdom  of  his  glory. 

6.  Jlmong  -whom.     That  is,  among 
the  Gentiles  who  had  become  obedient 
to    the  Christian    faith   in  accordance 
with  the  design  of  the  gospel,  ver.  8. 
This  proves  that  the  church  at  Rome 
was  made  up  partly  at  least,  if  not  main 
ly,  of  Gentiles  or  pagans.    This  is  fully 
proved  in  the  xvith  chapter  by  the  names 
of  the   persons   whom    Paul   salutes. 
1    The  called  of  Jesus  Christ.     Those 
whom  Jesus    Christ  has  called  to  be 
his  followers.     The  word   called  (see 
ver.   1)  denotes  not  merely  an  exter 
nal  invitation  to  a  privilege,  but  it  also 
denotes  the  internal  or  effectual  call 
which  secures  conformity  to  the  will 
of  him  who  calls,  and  is  thus  synony 
mous   with   the    name  Christians,   or 
believers.     That    true  Christians    are 
contemplated  by  this  address,  is  clear 
from  the  whole   scope  of  the  epistle. 
See  particularly  ch.  viii.  Comp.  Phil, 
iii.  14.    Heb.  iii.  1. 

7.  To  ail  that  be  in  Rome.     That 
is,  to  all  who  bear  the  Christian  name. 
Perhaps  he  here  included  not  only  the 
church  at  Rome,  but  all  who   might 
have  been  there  from  abroad.     Rome 
was    a   place    of   vast    concourse   for 
foreigners  ;  and  Paul  probably  address 
ed  all  who  happened  to  be  there.  ^  JJe- 
loved   of    God.     Whom  God    loves. 
This  is  the  privilege  of  all  Christians. 
And  this  proves  that  the  persons  whom 
Paul  addressed  were  not  those  merely 
who  had  been  invited  to  the  external 
privileges  of  the  gospel.     The  import 


20 


ROMANS. 


[A.  D.  60. 


ance  of  this  observation  will  appear 
in  the  progress  of  these  Notes.  "J  Call 
ed  to  be  saints.  So  called,  or  in 
fluenced  by  God  who  had  called  them, 
as  to  become  saints.  The  word  saints, 
a-,  101,  means  those  who  are  holy,  or 
those  who  are  devoted  or  consecrated 
to  God.  The  radical  idea  of  the  word 
is  that  which  is  separated  from  a  com 
mon  to  a  sacred  use,  and  answers  to 
the  Hebrew  word,  CM'I^  kados/i.  It 
is  applied  to  any  thing  that  is  set  apart 
to  the  service  of  God,  to  the  temple,  to 
the  sacrifices,  to  the  utensils  about 
the  temple,  to  the  garments,  &c.  of 
the  priests,  and  to  the  priests  them 
selves.  It  was  applied  to  the  Jews  as 
a  people  separated  from  other  nations, 
and  devoted  or  consecrated  to  God, 
while  other  nations  were  devoted  to  the 
service  of  idols.  It  is  also  applied  to 
Christians,  as  being  a  people  devoted 
or  set  apart  to  the  service  of  God.  The 
radical  idea  then,  as  applied  to  Chris 
tians,  is,  that  they  are  separated  from 
other  men,  and  other  objects  and  pur 
suits,  and  consecrated  to  the  service 
of  God.  This  is  the  peculiar  charac 
teristic  of  the  saints.  And  this  cha 
racteristic  the  Roman  Christians  had 
shown.  For  the  use  of  the  word  as 
stated  above,  see  the  following  passages 
of  Scripture.  Luke  ii.  23.  Ex.  xih.  2. 
Rom.  xi.  16.  Matt.  vii.  6.  1  Pet.  i.  16. 
Acts  ix.  13.  1  Pet.  ii.  5.  Acts  iii.  21. 
Eph.  iii.  5.  1  Pet.  ii.  9.  Phil.  ii.  15.  1 
John  iii.  1,  2.  ^  Grace.  This  word 
properly  means  favour.  It  is  very 
often  used  in  the  New  Testament,  and 
is  employed  in  the  sense  of  benignity 
or  benevolence ;  felicity,  or  a  prosper 
ous  state  of  affairs ;  the  Christian  reli 
gion,  as  the  highest  expression  of  the 
benevolence  or  favour  of  God ;  the 
happiness  which  Christianity  confers  on 
its  friends  in  this  and  the  future  life  ; 
the  apostolic;  office ;  charity,  or  alms ; 
thanksgiving ;  joy,  or  pleasure ;  and 
the  benefits  produced  on  the  Chris 
tian's  heart  and  life  by  religion — the 
grace  of  meekness,  patience,  charity, 
&c.  Schleusner.  In  this  place,  and 
in  similar  places  in  the  beginning  of 
tho  apostolic  epistles,  i*  seems  to  be  a 


word  including  all  those  blessings  that 
are  applicable  to  Christians  in  common . 
denoting  an  ardent  wish  that  all  the 
nercies  and  favours  of  God  for  time 
and  eternity,  blended  under  the  gene 
ral  name  grace,  may  be  conferred  on 
them.  It  is  to  be  understood  as  con 
nected  with  a  word  implying  invoca 
tion.  I  pray,  or  I  desire,  that  grace, 
&c.  may  be  conferred  on  you.  It  is 
the  customary  form  of  salutation  in 
nearly  all  the  apostolic  epistles.  1  Cor. 
i.  3.  2  Cor.  i.  2.  Gal.  i.  3.  Eph.  i,  2. 
Phil.  i.  2.  Col.  i.  2.  1  Thess.  i.  1. 
2  Thess.  i.  2.  Philem.3.  ^  And  peace. 
Peace  is  the  state  of  freedom  from 
war.  As  war  conveys  the  idea  of  dis 
cord  and  numberless  calamities  and 
dangers,  so  peace  is  the  opposite,  and 
conveys  the  idea  of  concord,  safety,  and 
prosperity.  Thus,  to  wish  one  peace 
was  the  same  as  to  wish  him  all  safety 
and  prosperity.  This  form  of  saluta 
tion  was  common  among  the  Hebrews. 
Gen.  xliii.  23,  "Peace  to  you!  fear 
not."  Judges  vi.  23;  xix.  20.  Luke 
xxiv.  36.  But  the  word  peace  is  also 
used  in  contrast  with  that  state  of  agi 
tation  and  conflict  which  a  sinner  has 
with  his  conscience,  and  with  God. 
The  sinner  is  like  the  troubled  sea 
which  cannot  rest.  Isa.  Ivii.  20.  The 
Christian  is  at  peace  with  God  through 
the  Lord  Jesus  Christ.  Rom.  v.  1.  By 
this  word,  denoting  reconciliation  with 
God,  the  blessings  of  the  Christian  re 
ligion  are  often  described  in  the  Scrip 
tures.  Rom.  viii.  6;  xiv.  17;  xv.  13. 
Gal.  v.  22.  Phil.  iv.  7.  A  prayer  for 
peace,  therefore,  in  the  epistles,  is  not 
a  mere  formal  salutation,  but  has  a 
special  reference  to  those  spiritual 
blessings  which  result  from  reconcilia 
tion  with  God  through  the  Lord  Jesus 
Christ.  \  From  God  our  Father. 
The  Father  of  all  Christians.  He  is 
the  Father  of  all  his  creatures,  as  they 
are  his  offspring.  Acts  xvii.  28,  29.  He 
is  especially  the  Father  of  all  Christians, 
as  they  have  been  "  begotten  by  him  to 
a  lively  hope,"  have  been  adopted  into 
his  family,  and  are  like  him.  Matt.  v. 
45.  1  Pet.  i.  3.  1  John  v.  1 ;  iii.  1,  2. 
The  expression  here  is  equivalent  to  a 


A.D.CO.]  CHAPTER  I. 

Grace  a  to  you,  and  peace,  from 
God  our  Father,  and  the  Lord 
Jesus  Christ. 


a  !Cor.l.3,kc.  2Pet.l.2. 


prayer  that  God  the  Father  -would  be 
stow  grace  and  peace  on  the  Romans. 
It  implies  that  these  blessings  proceed 
from  God,  and  are  to  be  expected 
from  him.  f  And  the  Lord  Jesus 
Christ.  From  him.  The  Lord  Jesus 
Christ  is  especially  regarded  in  the 
New  Testament  as  the  source  of  peace, 
and  the  procurer  of  it.  See  Luke  ii. 
14;  xix.  38.  42.  John  xiv.  27;  xvi. 
33.  Acts  x.  36.  Rom.  v.  1.  Eph.  ii.  17. 
Each  of  these  places  will  show  with 
what  propriety  peace  was  invoked  from 
the  Lord  Jesus.  From  thus  connect 
ing  the  Lord  Jesus  with  the  Father  in 
this  place,  we  may  see,  (1.)  That  the 
apostle  regarded  him  as  the  source  of 
grace  and  peace  as  really  as  he  did  the 
Fa!  her.  (2.)  He  introduced  them  in  the 
same  connexion,  and  with  reference  to 
tin:  bestowment  of  the  same  blessings. 
(3.)  If  the  mention  of  the  Father  in 
this  connexion  implies  a  prayer  to 
him,  or  an  act  of  worship,  the  mention 
of  the  Lord  Jesus  implies  the  same 
thing,  and  was  an  act  of  homage  to 
him.  (4.)  All  this  shows  that  his 
mind  was  familiarize d  to  the  idea  that 
he  was  divine.  No  man  would  intro 
duce  his  name  in  such  connexions  if 
he  did  not  believe  that  he  was  equal 
with  God.  Comp.  Phil.  ii.  2— 11.  It 
is  from  this  incidental  and  unstudied 
manner  of  expression,  that  we  have  one 
of  the  most  striking  proofs  of  the  man 
ner  in  which  the  sacred  writers  regard 
ed  the  Lord  Jesus  Christ. 

These  seven  verses  are  one  sentence. 
They  are  a  striking  instance  of  the 
manner  of  Paul.  The  subject  is  sim 
ply  a  salutation  to  the  Roman  church. 
But  at  the  mention  of  some  single 
words,  the  mind  of  Paul  seems  to  catch 
lire,  and  to  burn  and  blaze  with  signal 
intensity.  He  leaves  the  immediate 
subject  before  him,  and  advances  some 
va»t  thought  that  awes  us,  and  fixes  us 
in  contemplation,  and  involves  us  in 
difficulty  about  his  meaning,  and  then 


8  First,  I  thank  my  God 
through  Jesus  Christ  for  you 
all,  that  your  faith  b  is  spoken 


returns  to  his  subject.  This  is  iha 
characteristic  of  his  great  mind  •  and 
it  is  this,  among  other  things,  that 
makes  it  so  difficult  to  interpret  hu 
writings. 

8.  First.  In  the  first  place,  not  in 
point  of  importance,  but  before  speak 
ing  of  other  things,  or  before  proceed 
ing  to  the  main  design  of  the  epistle. 
1  /  thank  my  God.  The  God  whom 
I  worship  and  serve.  The  expression 
of  thanks  to  God  for  his  mercy  to 
them  was  fitted  to  conciliate  their 
feelings,  and  to  prepare  them  for  the 
truths  which  he  was  about  to  commu 
nicate  to  them.  It  showed  the  deep 
interest  which  he  had  in  their  welfare ; 
and  the  happiness  it  would  give  him  to 
do  them  good.  It  is  proper  to  give 
thanks  to  God  for  his  mercies  to  others 
as  well  as  to  ourselves.  We  are  mem 
bers  of  one  great  family,  and  we  should 
make  it  a  subject  of  thanksgiving  that 
he  confers  any  blessings,  and  especially 
the  blessings  of  salvation,  on  any  mor 
tals.  Tf  Through  Jesus  Christ.  The 
duty  of  presenting  our  thanks  to  God 
through  Christ  is  often  enjoined  in  the 
New  Testament.  Eph.  v.  20.  Heb.  xiii. 
15.  comp.  John  xiv.  14.  Christ  is  the 
mediator  between  God  and  men ;  or 
the  medium  by  which  we  are  to  pre 
sent  our  prayers  and  also  our  thanks 
givings.  We  are  not  to  approach  God 
directly,  but  through  a  mediator  at  all 
times,  depending  on  him  to  present 
our  cause  before  the  mercy  seat ;  to 
plead  for  us  there  ;  and  to  offer  the 
desires  of  our  souls  to  God.  It  is  no 
less  proper  to  present  thanks  in  his 
name,  or  through  him,  than  it  is 
prayer.  He  has  made  the  way  to  God 
accessible  to  us,  whether  it  be  by  prayer 
or  praise  ;  and  it  is  owing  to  his  mercy 
and  grace  that  any  of  our  services  are 
acceptable  to  God.  f  For  you  alt, 
On  account  of  you  all,  i.  e.  of  the  en 
tire  Roman  church.  This  is  one  evi 
dence  that  that  church  then  was  rn- 


of  throughout  the  whole  world. 

9  For   God   is   my   witness, 

w  horn  °  I  serve  with  1  my  spirit 

i?i   the   gospel  of  his  Son,  that 


ROMANS.  [A.  D.  05. 

without  ceasing*  I  make  men 
tion  of  you  always  in  my  prayers; 
10  Making  request  if  by  any 
means  now   at  length  I   might 


a  Acts  27.23.        1  or,  in. 


markably  pure.  How  few  churches 
have  there  been  of  whom  a  similar 
commendation  could  be  expressed. 
H  That  your  faith.  Faith  is  put  here 
for  the  whole  of  religion,  and  means 
the  same  as  your  piety.  Faith  is  one 
of  the  principal  things  of  religion  ;  one 
of  its  first  requirements  ;  and  hence  it 
signifies  religion  itself.  The  readiness 
with  which  the  Romans  had  embraced 
the  gospel,  the  firmness  with  which 
they  adhered  to  it,  was  so  remarkable, 
that  it  was  known  and  celebrated  every 
where.  The  same  thing  is  affirmed  of 
them  in  ch.  xvi.  19,  "  For  your  obedi 
ence  is  come  abroad  unto  all  men." 
T  Is  spoken  of.  Is  celebrated,  or 
known.  They  were  in  the  capital  of 
the  Roman  empire ;  in  a  city  remark 
able  for  its  wickedness ;  and  in  a  city 
whose  influence  extended  every  where. 
It  was  natural,  therefore,  that  their  re 
markable  conversion  to  God  should 
he  celebrated  every  where.  The  re 
ligious  or  irreligious  influence  of  a 
great  city  will  be  felt  far  and  wide, 
and  this  is  one  reason  why  the  apostles 
preached  the  gospel  so  much  in  such 
places.  Tf  Throughout  the  -whole 
world.  As  we  say,  every  where;  or 
throughout  the  Roman  empire.  The 
term  world  is  often  thus  limited  in  the 
Scriptures ;  and  here  it  denotes  those 
parts  of  the  Roman  empire  where  the 
Christian  church  was  established.  All 
the  churches  would  hear  of  the  work 
of  God  in  the  capital,  and  would  re 
joice  in  it.  Comp.  Col.  i.  6.  23.  John 
xii.  19.  It  is  not  improper  to  commend 
Christians,  and  to  remind  them  of  their 
iniluence ;  and  especially  to  call  to 
tl  .eir  mind  the  great  power  which  they 
may  have  on  other  churches  and  peo 
ple.  Nor  is  it  improper  that  great  dis- 
v'ays  of  divine  mercy  should  be  cele 
brated  every  whore,  and  excite  in  the 
churches  praise  to  God. 


9.  For   God  is  my  vitness.     The 
reason  of  this  strong  appeal  to  God  is, 
to  show  to  the  Romans  the  deep  inte 
rest   which  he   felt  in  their   welfare. 
This  interest   was   manifested   in  his 
prayers,  and  in  his  earnest  desires  to 
see  them.     A  deep  interest  shown  in 
this  way  was   well  fitted   to   prepare 
them  to  receive  what  he  had  to  say  to 
them.     Tf    Whom  I  serve.     See  ver.  1. 
comp.   Acts  xvii.  23.     The  expression 
denotes  that  he  was  devoted  to  God 
in  this  manner ;  that  he  obeyed  him  ; 
and   had    given    himself   to    do    his 
will    in   making    known    his   gospel. 
f  With  my  spirit.     Greek,  lv,   in  my 
spirit,  -i.  e.  with  my  heart.     It  is  not  an 
external  service  merely  ;  it  is  internal, 
real,  sincere.     He  was  really  and  sin 
cerely  devoted  to  the  service  of  God. 
t  In  the  gospel  of  his  Son.     In  mak 
ing  known  the  gospel,  or  as  a  minister 
of  the  gospel,     t    That  without  ceas 
ing,    &5ix.KivrTe»s.     This    word    means 
constantly,  always,  without  intermis 
sion.     It  was   not   only  once,  but  re 
peatedly.     It  had  been  the  burden  of 
his  prayers.     The  same  thing  he  also 
mentions  in  regard  to  other  churches. 
1  Thess.  i.  3;  ii.  13.     Tf  I  make  men 
tion.     I  call  you  to  remembrance,  and 
present  your  case  before  God.     This 
evinced    his  remarkable  interest  in  a 
church  which  he  had  never  seen,  and 
it  shows  that  Paul  was  a  man  of  prayer : 
praying  not  for  his  friends  and  kindred 
only,  but  for  those  whom  he  had  never 
seen.     If  with  the   same  intensity  of 
prayer  all  Christians,  and  Christian  mi 
nisters,  would  remember  the  churches, 
what    a   different    aspect   would    the 
Christian  church  soon  assume  !    ^  Al 
ways.     This    word     should   be    con 
nected  with  the  following  verse,  "  Al 
ways  making  request,"  &c. 

10.  Making   request.     It  was  his 
earnest  desire  to  see  them,  and  he  pra 


.  D.  60. 


CHAPTER  I. 


23 


have  a  prosperous  journey  by  a 

the  will  of  God  to  come  unto  you. 

11  For6  I  long  to  see  you, 

that  c  I  may  impart  unto   you 

a  James4.15.       b  c.15.23,32.       c  c.15.29. 

seated  the  subject  before  God.  f  If 
ly  any  means.  This  shows  the  earnest 
desire  which  he  had  to  see  them,  and 
implies  that  he  had  designed  it,  and  had 
been  hindered.  See  ver.  13.  \  Now  at 
length.  He  had  purposed  it  a  long 
time,  but  had  been  hindered.  He 
doubtless  cherished  this  purpose  for 
years.  The  expressions  in  the  Greek 
imply  an  earnest  wish  that  this  long 
cherished  purpose  might  be  accom 
plished  before  long,  t  JL  prosperous 
journey.  A  safe,  pleasant  journey.  It 
is  right  to  regard  all  success  in  travel 
ling  as  depending  on  God,  and  to  pray 
for  success  and  safety  from  danger. 
Yet  all  such  prayers  are  not  answered 
according  to  the  letter  of  the  petition. 
The  prayer  of  Paul  that  he  might  see 
the  Romans  was  granted,  but  in  a  re 
markable  way.  He  was  persecuted  by 
the  Jews,  and  arraigned  before  king 
Agrippa.  He  appealed  to  the  Roman 
emperor,  and  was  taken  there  in  chains 
as  a  prisoner.  Yet  the  journey  might 
in  this  way  have  a  more  deep  effect  on 
the  Romans,  than  if  he  had  gone  in 
any  other  way.  In  so  mysterious  a 
manner  does  God  often  hear  the 
prayers  of  his  people ;  and  though 
their  prayers  are  answered,  yet  it  is  in 
his  own  time  and  way.  See  the  last 
chapters  of  the  Acts.  1  By  the  -will 
of  God.  If  God  shall  grant  it ;  if  God 
will  by  his  mercy  grant  me  the  great 
favour  of  my  coming  to  you.  This  is 
a  proper  model  of  a  prayer ;  and  is  in 
accordance  with  the  direction  of  the 
Bible.  See  James  iv.  14,  15. 

11.  For^[  long  to  see  you.  I  ear 
nestly  desire  to  see  you.  Comp.  ch.  xv. 
23.  32.  Tf  That  I  may  impart.  That 
I  mag^give}  or  communicate  to  you. 
1  Some~~spiritual  gift.  Some  have  un 
derstood  this  as  referring  to  miraculous 
gifts,  which  it  was  supposed  the  apos 
tles  had  the  power  of  conferring  on 
others.  But  this  interpretation  is 


some    spiiitual   gift,  to   the  end 
you  may  be  established : 

12  That  is,  that   I   may   be 
comforted  together  with  *  you  by 


1  or,  t'n. 


forced  and  unnatural.  There  is  no  in 
stance  where  this  expression  denotes 
the  power  of  working  miracles.  Be 
sides,  the  apostle  in  the  next  verse  ex« 
plains  his  meaning,  "  That  I  may  be 
comforted  together  by  the  mutual 
faith"  &c.  From  this  it  appears  that 
he  desired  to  be  among  them  to  exer 
cise  the  office  of  the  ministry,  to  esta 
blish  them  in  the  gospel,  and  to  confirm 
their  hopes.  He  expected  that  the 
preaching  of  the  gospel  would  be  the 
means  of  confirming  them  in  the  faith ; 
and  he  desired  to  be  the  means  of  doing 
it.  It  was  a  wish  of  benevolence,  and 
accords  with  what  he  says  respecting 
his  intended  visit  in  ch.  xv.  29,  "  And 
I  am  sure  that  when  I  come,  I  shall 
come  in  the  fulness  of  the  blessing  of 
the  gospel  of  Christ."  To  make 
known  to  them  more  fully  the  bless 
ings  of  the  gospel,  and  thus  to  impart 
spiritual  gifts,  was  the  design  he  had  in 
view.  1  To  the  end,  &c.  With  the 
design,  or  purpose.  Tf  Ye  may  be 
established.  That  is,  that  they  might 
be  confirmed  in  the  truths  of  the  gos 
pel.  This  was  one  design  of  the  minis 
try,  that  Christians  may  be  established, 
or  strengthened.  Eph.  iv.  13.  It  is 
not  to  have  dominion  over  their  faith, 
but  to  be  "  helpers  of  their  joy."  2 
Cor.  i.  24.  Paul  did  not  doubt  that 
this  part  of  his  office  might  be  ful 
filled  among  the  Romans,  and  he  was 
desirous  there  also  of  making  full  proof 
of  his  ministry.  His  wish  was  to  preach 
not  simply  where  he  must,  but  where 
he  might.  This  is  the  nature  of  this 
work. 

12.  That  I  may  be  comforted,  &c, 
It  was  not  merely  to  confirm  them  that, 
Paul  wished  to  come.  He  sought 
the  communion  of  saints ;  he  expected 
to  be  himself  edified  and  strengthened; 
and  to  be  comforted  by  seeing  their 
strength  of  faith,  and  their  rapid  growth 
in  grace  We  may  remark  here,  (1.) 


24 

the  mutual  a 
and  me. 


ROMANS. 


[A.T 


faith  both  of  you 


13  Now  I  would  not  have  you 
ignorant,  brethren,  that  often 
times  I  purposed  to  come  unto 


That  one  effect  of  religion  is  to  pro 
duce  the  desire  of  the  communion  of 
saints.  It  is  the  nature  of  Christianity 
to  seek  the  society  of  those  who  are 
the  friends  of  Christ.  (2.)  Nothing  is 
better  fitted  to  produce  growth  in  grace 
than  such  communion.  Every  Chris 
tian  should  have  one  or  more  Christian 
friends  to  whom  he  may  unbosom 
himself.  No  small  part  of  the  difficul 
ties  which  young  Christians  experience 
would  vanish,  if  they  should  commu 
nicate  their  feelings  and  views  to 
others.  Feelings  which  they  suppose 
no  Christians  ever  had,  which  greatly 
distress  them,  they  will  find  are  com 
mon  among  those  who  are  experienced 
in  the  Christian  life.  (3.)  There  is 
nothing  better  fitted  to  excite  the  feel 
ings,  and  confirm  the  hopes  of  Christian 
ministers,  than  the  firm  faith  of  young 
converts,  of  those  just  commencing 
the  Christian  life.  3  John  4.  (4.)  The 
apostle  did  not  disdain  to  be  taught  by 
the  humblest  Christians.  He  expected 
to  be  strengthened  himself  by  the  faith 
of  those  just  beginning  the  Christian 
life.  "  There  is  none  so  poor  in  the 
church  of  Christ,  that  he  cannot  make 
some  addition  of  importance  to  our 
stores."  Calvin. 

13.  That  oftentimes  I  purposed. 
Sc,e  ver.  10.  How  often  he  had  pur 
posed  this  we  have  no  means  of  ascer 
taining.  The  fact,  however,  that  he 
had  done  it,  showed  his  strong  desire 
to  see  them,  and  to  witness  the  dis 
plays  of  the  grace  of  God  in  the  capital 
of  the  Roman  world.  Comp.  ch.  xv. 
23,  24.  One  instance  of  his  having 
purposed  to  go  to  Rome  is  recorded 
in  Acts  xix.  21.  "  After  these  things 
were  ended  (viz.  at  Ephesus),  Paul 
purposed  in  the  spirit,  when  he  had 
jrassed  through  Macedonia  and  Achaia 
to  go  to  Jerusalem ;  saying,  after  I 
have  been  there,'  I  must  also  see 


you,  (but  was  lot  hitherto,)  that 
I  might  have  some  fruit  4  among 
you  also,  even  as  among  other 
Gentiles. 

14  I  am  debtor6  both  to  tho 

1  or,  in.        b  lCor.9.16. 


Rome."  This  purpose  expressed  in 
this  manner  in  the  epistle,  and  the 
Acts  of  the  Apostles,  has  been  shown 
by  Dr.  Paley  (Horse  Paulina?  on  Rom. 
i.  13)  to  be  one  of  those  undesigned 
coincidences  which  strongly  show  that 
both  books  are  genuine.  Comp.  Rom. 
xv.  23,  24,  with  Acts  xix.  21.  A  forger 
of  these  books  would  not  have  thought 
of  such  a  contrivance  as  to  feign  such 
a  purpose  to  go  to  Rome  at  that  time, 
and  to  have  mentioned  it  in  that  man. 
ner.  Such  coincidences  are  among 
the  best  proofs  that  can  be  demanded, 
that  the  writers  did  not  intend  to  im 
pose  on  the  world.  See  Paley.  ^  But 
•was  let  hitherto.  The  word  "let" 
means  to  hinder,  or  to  obstruct.  In 
what  way  this  was  done  we  do  not 
know,  but  it  is  probable  that  he  refers 
to  the  various  openings  for  the  preach 
ing  of  the  gospel  where  he  had  been, 
and  to  the  obstructions  of  various 
kinds  from  the  enemies  of  the  gospel 
to  the  fulfilment  of  his  purposes. 
1  That  I  might  have  some  fruit 
among  you.  That  I  might  be  the 
means  of  the  conversion  of  sinners 
and  of  the  edification  of  the  church  in 
the  capital  of  the  Roman  empire.  It 
was  not  curiosity  to  see  the  splendid 
capital  of  the  world  that  prompted 
this  desire;  it  was  not  the  love  of 
travel,  and  of  roaming  from  clime  to 
'clime ;  it  was  the  specific  purpose  of 
doing  good  to  the  souls  of  men.  To 
have  fruit  means  to  obtain  success  in 
bringing  men  to  the  knowledge  of 
Christ.  Thus  the  Saviour  said  (John 
xv.  1 6),  "  I  have  chosen  you,  and 
ordained  you  that  you  should  bring 
forth  fruit,  and  that  your  fruit  should 
remain." 

14,  15.  /  am  debtor.  This  does 
not  mean  that  they  had  conferred  any 
favour  on  him,  which  bound  him  to 
make  this  return,  but  that  he  was  un- 


/V.  D.  60  1 


CHAPTER  I. 


Greeks  and  to  the  Barbarians, 
both  to  the  wise  and  to  the  un 
wise. 

15  So,  as  much  as  in  me  is, 


der  obligation  to  preach  the  gospel  to 
all  to  whom  it  was  possible.  This  obli 
gation  arose  from  the  favour  that  God 
had  shown  him  in  appointing  him  to 
this  work.  He  was  specially  chosen 
as  a  vessel  to  bear  the  gospel  to  the 
Gentiles  (Acts  ix.  15.  Rom.  xi.  13), 
and  he  did  not  feel  that  he  had  dis 
charged  the  obligation  until  he  had 
made  the  gospel  known  as  far  as  pos 
sible  among  all  the  nations  of  the  earth. 
f  To  the  Greeks.  This  term  properly 
denotes  those  who  dwelt  in  Greece.  But 
as  the  Greeks  were  the  most  polished 
people  of  antiquity,  the  term  came  to 
be  synonymous  with  the  polished,  the 
refined,  the  wise,  as  opposed  to  barba 
rians.  In  this  place  it  doubtless 
means  the  same  as  "  the  wise,"  and  in 
cludes  the  Romans  also,  as  it  can 
not  be  supposed  that  Paul  would  de 
signate  the  Romans  as  barbarians.  Be 
sides,  the  Romans  claimed  an  ongin 
from  Greece,  and  Dionysius  Halicar- 
nassus  (book  i.)  shows  that  the 
Italian  and  Roman  people  vere  of 
Greek  descent,  t  Barbarians.  All 
who  were  not  included  under  the  general 
name  of  Greeks.  Thus  Ammonius 
says  that  "  all  who  were  not  Greeks 
were  barbarians."  This  term  barba 
rian,  Ba£$^3?,  properly  denotes  one 
who  speaks  a  foreign  language,  a 
foreigner,  and  the  Greeks  applied  it  to 
all  who  did  not  use  their  tongue. 
Gomp.  1  Cor.  xiv.  11.  "I  shall  be  unto 
him  that  speaketh,  a  barbarian,"  &c. 
i.  e  I  shall  speak  a  language  which 
he  cannot  understand.  The  word  did 
not,  therefore,  of  necessity  denote  any 
rusticity  of  manners,  or  any  want  of 
refinement.  ^  To  the  wise.  To 
those  who  esteemed  themselves  to  be 
wise,  or  who  boasted  of  their  wisdom. 
The  term  is  synonymous  with  "  the 
Greeks,"  who  prided  themselves  much 
n  their  wisdom.  1  Cor.  i.  22,  "  The 
Greeks  seek  after  wisdom."  Comp. 


lam  ready  to  preach  the  gospel 
to  you  that  are  at  Rome  also. 

1  6  For  I  am   not   ashamed  a 
of  the  gospel  of  Christ :  for  it  is 


a  Mark  8.3S.  2Tim.l.8. 


1  Cor.    i.    19;    iii.    18,    19;    iv.   10. 

2  Cor.   xi.    19.     ^    Un-wisc.     Thoso 
who   were    regarded   as   the  ignorant 
and  unpolished  part  of  mankind.    Tho 
expression   is  equivalent  to   ours,  '  to 
the   learned    and  the  unlearned. '     It 
was  an  evidence  of  the  proper  spirit  to 
be   willing   to  preach   the   gospel    to 
either.     The    gospel   claims    to    have 
power  to  instruct  all  mankind,  and  they 
who  are  called  to  preach  it,  should  be 
able   to    instruct    those    who    esteem 
themselves   to  be  wise,  and  who  are 
endowed   with  science,  learning,  and 
talent ;  and  they  should  be  -willing  to 
labour  to  enlighten  the    most  obscure, 
ignorant,  and  degraded  portions  of  the 
race.     This  is  the   true  spirit  of  the 
Christian  ministry. 

15.  So,  as  much  as  in  me  is.  As  far 
as  opportunity    may    be    offered,    and 
according  to  my  ability.    ^  /  am  readv, 
<fec.     I  am  prepared  to  preach  among 
you,    and    to  show  the  power  of  the 
gospel,  even  in  the  splendid  metropolis 
of  the  world.     He  was  not  deterred  by 
any    fear;    nor   was  he  indifferent  to 
their  welfare  ;  but  he  was  under  the 
direction  of  God,  and  as  far  as  he  gave 
him  opportunity,  he  was  ready  to  make 
known  to  them  the  gospel,  as  he  had 
done  at  Antioch,  Ephesus,  Athens,  and 
Corinth. 

This  closes  the  introduction  or  pre 
face  to  the  epistle.  Having  shown  his 
deep  interest  in  their  welfare,  he  pro 
ceeds  in  the  next  verse  to  state  to  them 
the  great  doctrines  of  that  gospel  which 
ho  was  desirous  of  proclaiming  to 
them. 

16.  For  I  am   not  ashamed,    &c 
The  Jews  had  cast  him  off,  and  regard 
ed  him  as  an  apostate  ;  and  by  the  -wise 
among  the  Gentiles  he  had  been  per 
secuted,  and  despised,  and  driven  from 
place  to  place,  and  regarded  as  the  filth 
of  the  world,  and  the  offscouring  of  all 
things  (1  Cor.  iv.  13),  but  still  he  was 


the  power  °  of  God  unto  salva 
tion,  to  every  one  thatbelieveth  ;  * 

a  Jer  23.29.  lCor.1.18.        i  Mark  16.16. 


ROMANS.  [A.  D.  60. 

the  Jew  first,  and  also  to  the 


not  ashamed  of  the  gospel.  He  had 
so  firm  a  conviction  of  its  value 
and  its  truth ;  he  had  experienced  so 
much  of  its  consolations ;  and  had  seen 
so  much  of  its  efficacy ;  that  he  was 
so  far  from  being  ashamed  of  it  that  he 
gloried  in  it  as  the  power  of  God  unto 
salvation.  Men  should  be  ashamed 
of  crime  and  folly.  They  are 
asnamed  of  their  own  offences,  and  of 
the  follies  of  their  conduct,  when  they 
come  to  reflect  on  it.  But  they  are 
not  ashamed  of  that  which  they  feel  to 
be  right,  and  of  lhat  which  they  know 
will  contribute  to  their  welfare,  and  to 
the  benefit  of  their  fellow  men.  Such 
were  the  views  of  Paul  about  the  gos 
pel  ;  and  it  is  one  of  his  favourite  doc 
trines  that  they  who  believe  on  Christ 
shall  not  be  ashamed.  Rom.  x.  1 1 ;  v.  5. 
2  Cor.  vii.  14.  2  Tim.  i.  12.  Phil.  i. 
20.  Rom.  ix.  33.  2  Tim.  i.  8.  Comp. 
Mark  viii.  38.  1  Peter  iv.  16.  1  John 
ii.  28.  1  Of  the  gospel.  This  word 
means  the  good  news,  or  the  glad  in 
telligence.  See  Note,  Mark  i.  1.  It  is 
so  called  because  it  contains  the  glad 
annunciation  that  sin  may  be  pardoned, 
and  the  soul  saved.  U  Of  Christ. 
The  good  news  respecting  the  Messiah ; 
or  which  the  Messiah  has  brought. 
The  expression  probably  refers  to  the 
former,  the  good  news  which  relates  to 
the  Messiah,  to  his  character,  advent, 
preaching,  death,  resurrection,  and 
ascension.  Though  this  was  "  to  the 
Jews  a  stumbling  block,  and  to  the 
Greeks  foolishness,"  yet  he  regarded  it 
as  the  only  hope  of  salvation,  and  was  . 
ready  to  preach  it  even  in  the  rich  and  | 
splendid  capital  of  the  world.  \  The 
poiver  of  God.  This  expression  means 
that  it  is  the  way  in  which  God  exerts 
his  power  in  the  salvation  of  men.  It 
is  the  efficacious  or  mighty  plan,  by 
which  power  goes  forth  to  save,  and 
by  which  all  the  obstacles  of  man's 
edemption  are  taken  away.  This  ex 
pression  implies,  (1.)  That  it  is  God's  j 
plan,  or  his  appointment  It  is  not  the 


to 


Greek. 


device  of  man.  (2.)  It  is  adapted  t« 
the  end.  It  is  fitted  to  overcome  the 
obstacles  in  the  way.  It  is  not  merely 
the  instrument  by  which  God  exerts  his 
power,  but  it  has  an  inherent  adapted* 
ness  to  the  end,  it  is  fitted  to  accom 
plish  salvation  to  man  so  that  it  may 
be  denominated  potver.  (3.)  It  is 
mighty,  hence  it  is  called  power,  and 
the  power  of  God.  It  is  not  a  feeble 
and  ineffectual  instrumentality,  but  it 
is  "mighty  to  the  pulling  down  of  strong 
holds."  2  Cor.  x.  4,  5.  It  has  shown 
its  power  as  applicable  to  every  degree 
of  sin,  to  every  combination  of  wick 
edness.  It  has  gone  against  the  sins 
of  the  world,  and  evinced  its  power  to 
save  sinners  of  all  grades,  and  to  over 
come  and  subdue  every  mighty  form 
of  iniquity.  Comp.  Jer.  xxiii.  29,  "  Is 
not  my  word  like  as  a  fire  saith  the 
Lord  ;  and  like  a  hammer  that  break- 
eth  the  rock  in  pieces'?"  1  Cor.  i.  18. 
"  The  preaching  of  the  cross  is  to  them 
that  perish,  foolishness,  but  unto  us 
which  are  saved,  it  is  the  power  of 
God."  Tf  Unto  salvation.  This  word 
means  complete  deliverance  from  sin 
and  death,  and  all  the  foes  and  dangers 
that  beset  man.  It  cannot  imply  any 
thing  less  than  eternal  life.  If  a  man 
should  believe  and  then  fall  away,  he 
could  in  no  correct  sense  be  said  to 
be  saved.  And  hence  when  the  apos 
tle  declares  that  it  is  the  power  of  God 
unto  salvation  "  to  every  one  that  be- 
lieveth,"  it  implies  that  a^who  become 
believers  "  shall  be  kept  by  the  power 
of  God  through  faith  unto  salvation" 
(see  1  Pet.  i.  5),  and  that  none  shall 
ever  fall  away  and  be  lost.  The  apos 
tle  thus  commences  his  discussion  with 
one  of  the  important  doctrines  of  the 
Christian  religion,  the  final  preser 
vation  of  the  saints.  He  is  not  de 
fending  the  gospel  for  any  temporary 
object,  or  with  any  temporary  hope. 
He  looks  through  the  system,  and  sees 
in  it  a  plan  for  the  complete  and  eter 
nal  recovery  of  all  those  who  believf 


A.  D  60.] 


CHAPTER  I. 


17  For  therein a  is  the  right 
eousness  of  God  revealed  from 


a  c. 3. 2 1,25. 


in  the  Lord  J^sus  Christ.  When  he 
says  it  is  the  power  of  God  unto  salva 
tion,  ho  means  that  it  is  the  power  of 
God  for  the  attainment  of  salvation. 
This  is  the  end,  or  the  design  of  this 
exertion  of  power.  ^  To  every  one 
\hat  belie-ueth.  Comp.  Mark  xvi.  16, 
17.  This  expresses  the  condition,  or  the 
terms,  on  which  salvation  is  conferred 
through  the  gospel.  It  is  not  indis 
criminately  to  all  men,  whatever  may 
be  their  character.  It  is  only  to  those 
who  confide  or  trust  in  it ;  and  it  is 
conferred  on  all  who  receive  it  in  this 
manner.  If  this  qualification  is  pos 
sessed,  it  bestows  its  blessings  freely  and 
fully.  All  men  know  what  faith  is.  It  is 
exercised  when  we  confide  in  a  parent,  a 
friend,  a  benefactor.  It  is  such  a  recep 
tion  of  a  promise,  a  truth,  or  a  threat 
ening,  as  to  suffer  it  to  make  its  appro 
priate  impression  on  the  mind,  and 
such  as  to  lead  us  to  act  under  its  in 
fluence,  or  to  act  as  we  should  on  the 
supposition  that  it  is  true.  Thus  a 
sinner  credits  the  threatenings  of  God, 
and  feais.  This  is  faith.  He  credits  his 
promises,  and  hopes.  This  is  faith.  He 
feels  that  he  is  lost,  and  relies  on  Jesus 
Christ  for  mercy.  This  is  faith.  And, 
in  general,  faith  is  such  an  impression 
on  the  mind  made  by  truth  as  to  lead 
us  to  feel  and  act  as  if  it  were  true ; 
to  have  the  appropriate  feelings,  and 
views,  and  conduct  under  the  com 
mands,  and  promises,  and  threatenings 
of  God.  See  Note,  Mark  xvi.  16. 
1  To  the  Jew  first.  First  in  order 
'if  time.  Not  that  the  gospel  was 
any  more  adapted  to  Jews  than  to 
others ;  bui  to  them  had  been  commit 
ted  the  oracles  of  God;  the  Messiah 
had  come  through  them  ;  they  had  had 
the  law,  the  temple,  and  the  service  of 
God,  and  it  was  natural  that  the  gos 
pel  should  be  proclaimed  to  them  be 
fore  it  was  to  the  Gentiles.  This  was 
the  order  in  which  the  gospel  was 
actually  preached  to  the  world,  first  to 
;he  Jews,  and  then  to  the  Gentiles. 
Oomp.  Acts  ii.  and  x.  Matt.  x.  6. 


faith  to  faith :  as  it  is  written, 
The  just  shall  live  by  faith. 


Luke  xxiv.  4J.  Acts  xiii.  46,  "  It  was 
necessary  that  the  word  of  God  should 
first  have  been  spoken  to  you;  but 
seeing  ye  put  it  from  you,  and  judge 
yourselves  unworthy  of  everlasting  life, 

10,  we  turn  to  the  Gentiles."     Comp. 
Matt.  xxi.   43.     |   And   also    to    the 
Greek.     To  all  who  were  not  Jews, 
that  is,  to  all  the  world.     It  was  not 
confined  m  its  intention   or  efficacy  to 
any   class  or  nation  of  men.     It  was 
adapted  to  all,  and  was  designed  to 
be  extended  to  all. 

1 7.  For.  This  word  implies  that 
he  is  now  about  to  give  a  reason  for 
that  which  he  had  just  said,  a  reason 
why  he  was  not  ashamed  of  the  gospel 
of  Christ.  That  reason  is  stated  in 
this  verse,  it  embodies  the  substance, 
of  all  that  is  contained  in  the  epistle. 
It  is  the  doctrine  which  he  seeks  to  es 
tablish  ;  and  there  is  not  perhaps  a  more 
important  passage  in  the  Bible  than 
this  verse ;  or  one  more  difficult  to  be 
understood.  ^  Therein.  In  it,  Iv  Ji/ra, 
i.  e.  in  the  gospel.  If  Is  the  righteous 
ness  of  God,  <tix.xjo<ruvn  Qtoy.  There 
is  not  a  more  important  expression  to 
be  found  in  the  epistle  than  this.  It 
is  capable  of  only  the  following  inter 
pretations.  (1.)  Some  have  said  that 
it  means  that  the  attribute  of  God 
which  is  denominated  righteous7iess  or 
justice,  is  here  displayed.  It  has  been 
supposed  that  this  was  the  design  of 
the  gospel  to  make  this  known ;  or  to 
evince  his  justice  in  his  way  of  saving 
men.  There  is  an  important  sense  in 
which  this  is  true  (ch.  Hi.  26).  But 
this  does  not  seem  to  be  the  meaning 
in  the  passage  before  us.  For,  (a)  The 
leading-  design  of  the  gospel  is  not  to 
evince  the  justice  of  (tod,  or  the  at 
tribute  of  justice,  but  the  love  of  God. 
See  John  Hi.  16.  Eph.  ii.  4.  2  Thess. 

11.  16.  1  John  iv.  8.    (6)  The  attribute 
of  justice  is  not  that  which  is  princi 
pally  evinced  in  the  gospel.  It  is  rathei 
mercy,  or  mercy  in  a  manner  consis- 
tent    -with  justice,    or    that    does  not 
interfere    with    justice,   (V.)    Tht>  pus- 


ROMANS. 


[A.D.60 


sage,  therefore,  is  not  designed  to  teach 
simply  that  the  righteousness  of  God, 
05  an  attribute,  is  brought  forth  in  the 
gospel,  or  that  the  main  idea  is  to  re 
veal  his  justice. 

(2.)  A  second  interpretation  which 
has  been  affixed  to  it  is,  to  make  it  the 
same  as  goodness,  the  benevolence  of 
God  is  revealed,  &c.  But  to  this  there 
are  still  stronger  objections.  For  (a) 
It  does  not  comport  with  the  design  of 
the  apostle's  argument.  (6)  It  is  a 
departure  from  the  established  mean 
ing  of  the  word  justice,  and  the  phrase 
"  the  righteousness  of  God."  (c)  If 
this  had  been  the  design,  it  is  remarka 
ble  that  the  usual  words  expressive  of 
goodness  or  mercy  had  not  been  used. 
Another  meaning,  therefore,  is  to  be 
sought  as  expressing  the  sense  of  the 
phrase. 

(3.)  The  phrase  righteousness  of 
God  is  equivalent  to  God's  plan  of 
justifying  men ;  his  scheme  of  de 
claring  them  just  in  the  sight  of  the 
laio ;  or  of  acquitting  them  from 
punishment,  and  admitting  them  to 
favour.  In  this  sense  it  stands  op 
posed  to  mail's  plan  of  justification, 
i.  e.  by  his  own  works.  God's  plan  is 
by  faith.  The  -way  in  which  that  is 
done  is  revealed  in  the  gospel.  The 
object  contemplated  to  be  done  is  to 
treat  men  as  if  they  were  righteous. 
Man  attempted  to  accomplish  this  by 
obedience  to  the  law.  The  plan  of 
God  was  to  arrive  at  it  by  faith.  Here 
the  two  schemes  differ ;  and  the  great 
design  of  this  epistle  is  to  show  that 
man  cannot  be  justified  on  his  own 
plan,  to  wit,  by  works ;  and  that  the 
plan  of  God  is  the  only  way,  and  a 
wise  and  glorious  way  of  making  man 
just  in  the  eye  of  the  law.  No  small 
part  of  the  perplexity  usually  attend 
ing  this  subject  will  be  avoided  if  it  is 
remembered  that  the  discussion  in  this 
epistle  pertains  to  the  question,  "  how 
can  mortal  man  be  just  with  God?" 
The  apostle  shows  that  it  cannot  be 
by  works ;  and  that  it  can  be  by  faith. 
This  latter  is  what  he  calls  the  right' 
t'jusness  of  God  which  is  revealed  in 
foe  gospel. 

To  sec  that  this  is  the  meaning,  ii  is 


needful  only  to  look  at  the  connexion 
and  at  the  usual  meaning  of  the  words, 
The  word  to  justify,  /auufa,  means 
properly  to  be  just,  to  be  innocent,  to  be 
righteous.  It  then  means  to  declare, 
or  treat  as  righteous ;  as  when  a  man  is 
charged  with  an  offence,  and  is  acquit 
ted.  If  the  crime  alleged  is  not  proved 
against  him.  he  is  declared  by  the  law 
to  be  innocent.  It  then  means  to  treat 
as  if  innocent,  to  regard  as  innocent  ; 
tha  is,  to  pardon,  to  forgive,  and  con- 
sequ  mtly  to  treat  as  if  the  offence 
had  not  occurred.  It  does  not  mean  that 
the  man  did  not  commit  the  offence ; 
or  that  the  law  might  not  have  held  him 
ans-weruble  for  it ;  but  that  the  offence 
is  forgiven ;  and  it  is  consistent  to  re 
ceive  the  offender  into  favour,  and 
treat  him  as  if  he  had  not  committed 
it.  In  -what  -way  this  may  be  done 
rests  with  him  who  has  the  pardoning 
power.  And  in  regard  to  the  salvation 
of  man,  it  rests  solely  with  God,  and 
must  be  done  in  that  way  only  which 
he  appoints  and  approves.  The  de 
sign  of  Paul  in  this  epistle  is  to  show 
hoio  this  is  done,  or  to  show  that  it 
is  done  by  faith.  It  may  be  remarked 
here  that  the  expression  before  us  does 
not  imply  any  particular  manner  in 
which  it  is  done ;  it  does  not  touch 
the  question  whether  it  is  by  imputed 
righteousness  or  not ;  it  does  not  say 
that  it  is  on  legal  principles ;  it  simply 
affirms  that  the  gospel  contains  God's 
plan  of  justifying  men  by  faith. 

The  primary  meaning  of  the  word  is, 
therefore,  to  be  innocent, pure,  &c.  and 
hence  the  name  means  righteousnes* 
in  general.  For  this  use  of  the  word, 
see  Matt.  iii.  15;  v.  6.  10.  20;  xxi. 
32.  Luke  i.  75.  Acts  x.  35  ;  xiii.  10 
Rom.  ii.  26  ;  viii.  4,  &c. 

In  the  sense  of  pardoning  sin,  or  of 
treating  men  as  if  they  were  innocent, 
on  the  condition  of  faith,  it  is  used 
often,  and  especially  in  this  epistle. 
See  Rom.  iii.  24.  26.  28.  30 ;  iv.  5  ;  v. 
1;  viii.  30.  Gal.  ii.  16;  iii.  8.  24. 
Rom.  iri.  21,  22.  25  ;  iv  3.  6.  13  ix 
30,  &c. 

It  is  called  God's  righteousness  be 
cause  it  is  God's  plan,  in  distinction 
from  all  the  plans  set  *ap  by  men.  I 
<. -3j  j.  f¥^ 


\.  D.  60.] 


CHAPTER  1. 


29 


was  originated  by  him  ;  it  differs  from 
all  others;  and  it  claims  him  as  its 
author,  and  tends  to  his  glory.  It  is 
called  his  righteousness,  as  it  is  the 
way  by  which  he  receives  and  treats 
men  as  righteous.  This  same  p  an 
was  fc-rr;old  in  various  places,  where  the 
word  righteousness  is  nearly  synony 
mous  with  salvation.  Isa.  Ivi.  5,  "  My 
righteousness  is  near  ;  my  salvation  is 
gone  forth."  6,  "  My  salvation  shall 
be  for  ever,  and  my  righteousness  shall 
not  be  abolished."  Isa.  Ivi.  1,  "  My 
salvation  is  near  to  come,  and  my  right- 
eousness  to  be  revealed."  Dan.  ix. 
24,  "  To  make  reconciliation  for  ini 
quity,  and  to  bring  in  everlasting  right 
eousness." 

In  regard  to  this  plan,  it  may  be  ob 
served,  (1.)  That  it  is  not  to  declare 
that  men  are  innocent  and  pure.  That 
would  .not  be  true.  The  truth  is  just 
the  i-everse ;  and  God  does  not  esteem 
men  to  be  different  from  what  they 
are.  (2.)  It  is  not  to  take  part 
with  the  sinner,  arid  to  mitigate  his 
offences.  It  admits  them  to  their  full 
extent ;  and  makes  him  feel  them  also. 
(3.)  It  is  not  that  we  become  partakers 
of  the  essential  righteousness  of  God. 
That  is  impossible.  (4.)  It  is  not  that 
his  righteousness  becomes  ours.  This 
is  not  true ;  and  there  is  no  intelligible 
sense  in  which  that  can  be  understood. 
But  it  is  God's  plan  for  pardoning  sin, 
and  for  treating  us  as  if  we  had  not 
committed  it;  that  is,  adopting  us  as 
his  children,  and  admitting  us  to  heaven 
on  the  ground  of  what  the  Lord  Jesus 
has  done  in  our  stead.  This  is  God's 
plan.  Men  seek  to  save  themselves 
by  their  own  works.  God's  plan  is  to 
save  them  by  the  merits  of  Jesus 
Christ.  \  Revealed.  Made  known, 
and  communicated.  The  gospel  states 
the  fact  that  God  has  such  a  plan  of 
justification ;  and  shows  the  -way  or 
manner  in  which  it  might  be  done. 
The  fact  seems  to  have  been  under 
stood  by  Abraham,  and  the  patriarchs 
(Heb.  XL),  but  the  full  mode  or  man 
ner  in  which  it  was  to  be  accomplish 
ed,  was  not  revealed  until  it  was  done 
in  the  gospel  of  Christ.  And  because 


this  great  and  glorious  truth  was  thus 
made  known,  Paul  was  not  ashamed 
of  the  gospel.  Nor  should  -we  be. 
1  From  faith,  in.  iria-TtoK*  This  phrase 
I  take  to  be  connected  with  the  ex 
pression,  "  the  righteousness  of  God.'* 
Thus,  "  the  righteousness  of  God  ;"  and 
it  means,  that  God's  method  of  justifying 
men  is  from  or  out  of  a.  system  of  salvation 
by  faith  alone.  The  great  truth  of  the  gos 
pel  is  brought  out,  that  men  are  justified 
by  faith,  and  not  by  the  deeds  of  the  law 
The  common  interpretation  of  the  pas 
sage  has  been,  that  the  righteousness  o) 
God  in  this  is  revealed  from  one  degree  oj 
faith  to  another.  But  to  this  inter 
pretation  there  are  many  objections 
(1.)  It  is  not  true.  The  gospel  was 
not  designed  for  this.  It  did  not  sup 
pose  that  men  had  a  certain  degree  of 
faith  by  nature,  which  needed  only  to 
be  strengthened  in  order  that  they 
might  be-saved.  (2.)  It  does  not  make 
good  sense.  To  say  that  the  right 
eousness  of  God,  meaning,  as  is  COIP- 
monly  understood,  his  essential  ju» 
tice,  is  revealed  from  one  degree  of 
faith  to  another,  is  to  use  words  with 
out  any  meaning.  (3.)  The  connexion 
of  the  passage  does  not  admit  of  this 
interpretation.  The  design  of  the  pas 
sage  is  evidently  to  set  forth  the  doc 
trine  of  justification  as  the  grand  theme 
of  remark,  and  it  does  not  comport 
with  that  design  to  introduce  here  the 
advance  from  one  degree  of  faith  to 
another,  as  the  main  topic.  (4.)  The 
epistle  is  intended  clearly  to  establish 
the  fact  that  men  are  justified  by  faith. 
This  is  the  grand  idea  which  is  kept  up  : 
and  to  show  how  this  may  be  done  is 
the  main  purpose  before  the  apostle. 
See  ch.  iii.  22  30  ;  ix.  30  ;  ix.  32  ; 
x.  6,  &c.  (5.)  The  passage  which  he 
immediately  quotes  shows  that  he  did 
not  speak  of  different  degrees  of  faith, 
but  of  the  doctrine  that  men  are  to  be 
justified  by  faith.  ^  To  faith.  Unto 
those  who  believe  (comp.  ch.  iii.  22)  ; 
or  to  every  one  that  has  faith,  ver.  16. 
The  abstract  is  here  put  for  the  con 
crete.  It  is  designed  to  express  the 
idea,  that  God's  plan  of  justifying 
men  is  -evealed  in  the  gospelt  which 


18  For  the  wrath  a  of  God  is 


ROMANS.  [A.  D.  60. 

revealed  from  heaven  against  all 


a  Eph.5.6. 


plan  is  by  faith,  and  the  benefits  of 
which  plan  shall  be  extended  to  all 
that  have  faith,  or  that  believe,  ^f  Jls 
it  is  -written.  Sec  Habakkuk  ii.  4. 
1  The  just  shall  live  by  faith.  The 
LXX.  translate  the  passage  in  Habak 
kuk,  "  If  any  man  shall  draw  back,  my 
soul  shall  have  no  pleasure  in  him,  but 
the  just  by  my  faith,"  or  by  faith  in  me, 
''shall  live."  The  very  words  are 
dsed  by  them  which  are  employed  by 
the  apostle,  except  they  add  the  word 
"  my,  u.w?  my  faith.  The  Syriac  ren 
ders  it  in  a  similar  manner,  "  The  just 
by  faith  shall  live."  The  meaning  of 
the  Hebrew  in  Habakkuk  is  the  same. 
It  does  not  refer  originally  to  the  doc 
trine  of  justification  by  faith  ;  but  its 
meaning  is  this,  '  The  just  man,  or  the 
righteous  man,  shall  live  by  his  confi 
dence  in  God.'  The  prophet  is  speak 
ing  of  the  woes  attending  the  Baby 
lonish  captivity.  The  Chaldeans  were 
to  come  upon  the  land  and  destroy  it, 
and  remove  the  nation,  ch.  i.  6 — 10. 
But  this  was  not  to  be  perpetual.  It 
should  have  an  end  (ch.  ii.  3),  and 
they  who  had  confidence  in  God  should 
live  (ver.  4)  ;  that  is,  should  be  restored 
to  their  country,  should  be  blessed  and 
made  happy.  Their  confidence  in  God 
should  sustain  them,  and  preserve 
them.  This  did  not  refer  primarily  to 
the  doctrine  of  justification  by  faith, 
nor  did  the  apostle  so  quote  it,  but  it 
expressed  a  general  principle  that 
those  who  had  confidence  in  God 
should  be  happy,  and  be  preserved,  and 
blessed.  This  would  express  the  doc 
trine  which  Paul  was  defending.  It 
was  not  by  relying  on  his  own  merit 
that  the  Israelite  would  be  delivered, 
but  it  was  by  confidence  in  God,  by  his 
strength,  and  mercy.  On  the  same 
principle  would  men  be  saved  under 
the  gospel.  It  was  not  by  reliance  on 
their  own  works  or  merit ;  it  was  by 
confidence  in  God,  by  faith  that  they 
were  to  live.  ^  Shall  five.  In  Ha 
bakkuk  this  means  to  be  made  happy, 
or  blessed ;  shall  find  comfort,  and  sup 


port,  and  deliverance.  So  in  the  gop- 
pel  the  blessings  of  salvation  are  repre 
sented  as  life,  eternal  life.  Sin  is 
represented  as  death,  and  man  by  nature 
is  represented  as  dead  in  trespasses  and 
sins.  Eph.  ii.  1.  The  gospel  restores 
to  life  and  salvation.  John  iii.  36  ;  v. 
29,  40,  vl.  33.  51.  53;  xx.  31.  Acts 
ii.  28.  Rom.  v.  18;  viii.  6. — This  ex 
pression,  therefore,  does  not  mean,  as 
if  is  sometimes  supposed,  the  justified 
by  faith  shall  live  ;  but  it  is  expressive 
of  a  general  principle  in  relation  to 
men,  that  they  shall  be  defended,  pre 
served,  made  happy,  not  by  their  own 
merits  or  strength,  but  by  confidence 
in  God.  This  principle  is  exactly  ap 
plicable  to  the  gospel  plan  of  salvation. 
Those  who  rely  on  God  the  Saviour 
shall  be  justified,  and  saved. 

18.  For.  This  word  denotes  that 
the  apostle  is  about  to  give  a  reason 
for  what  he  had  just  said.  This  verse 
commences  the  argument  of  the  epistle, 
an  argument  designed  to  establish  the 
proposition  advanced  in  ver.  17.  The 
proposition  is,  that  God's  plan  of  justi 
fication  is  revealed  in  the  gospel.  To 
show  this,  it  was  necessary  to  show 
that  all  other  plans  had  failed  ;  and  that 
there  was  need  of  some  net*  plan  or 
scheme  to  save  men.  To  this  he  devotes 
this  and  the  two  following  chapters. 
The  design  of  this  argument  is,  to  show 
that  men  were  sinners.  And  in  order 
to  make  this  out,  it  was  necessary  to 
show  that  they  were  under  law.  This 
was  clear  in  regard  to  the  Jews.  They 
had  the  Scriptures ;  and  the  apostle  in 
this  chapter  shows  that  it  was  equally 
clear  in  regard  to  the  Gentiles,  and 
then  proceeds  to  show  that  both  had 
failed  of  obeying  the  law.  To  see  this 
clearly  it  is  necessary  to  add  on  y,  that 
there  can  be  but  two  ways  of  justifica 
tion  conceived  of;  one  by  obedience  to 
law,  and  the  other  by  grace.  The 
former  was  the  one  by  which  Jews  and 
Gentiles  had  sought  to  be  justified  ; 
and  if  it  could  be  shown  that  in  thi* 
they  had  failed,  the  way  was  clear  ti 


A.  D.  60.1 


CHAPTER 


show  that  there  was  need  of  some 
other  plan,  t  The  -wrath  of  God, 
igyii  &tc,u.  The  word  rendered  -wrath 
properly  denotes  that  earnest  appetite, 
or  desire  by  which  we  seek  any  thing, 
jr  an  intense  effort  to  obtain  it.  And  it 
is  particularly  applied  to  the  desire 
which  a  man  has  to  take  vengeance 
who  is  injured,  and  who  is  enraged. 
It  is  thus  synonymous  with  revenge. 
Eph.  iv.  31,  "Let  all  bitterness,  and 
•wrath,"  &c.  Col.  iii.  8,  "Anger, 
wrath,  malice,"  &c.  1  Tim.  ii.  8.  James 
i.  19.  But  it  is  also  often  applied  to 
God ;  and  it  is  clear  that  when  we 
think  of  the  word  as  applicable  to  him, 
it  must  be  divested  of  every  thing  like 
human  passion,  and  especially  of  the 
passion  of  revenge.  As  he  cannot  be 
injured  by  the  sins  of  men  (Job  xxv. 
6 — 8),  he  has  no  motive  for  vengeance 
properly  so  called,  and  it  is  one  of  the 
most  obvious  rules  of  interpretation 
that  we  are  not  to  apply  to  God  pas 
sions  and  feelings  which,  among  us, 
have  their  origin  in  evil.  In  making  a 
revelation,  it  was  indispensable  to  use 
words  which  men  used  ;  but  it  does 
not  follow  that  when  applied  to  God 
they  mean  precisely  what  they  do 
when  applied  to  man.  When  the  Sa 
viour  is  said  (Mark  iii.  5)  to  have 
looked  on  his  disciples  with  anger 
(Greek,  wrath,  the  same  word  is  here), 
it  is  not  to  be  supposed  that  he  had  the 
feelings  of  an  implacable  man  seeking 
vengeance.  The  nature  of  the  feeling 
is  to  be  judged  of  by  the  character  of 
the  person.  So,  in  this  place,  the  word 
denotes  the  divine  displeasure  or  in 
dignation  against  sin ;  the  divine  pur 
pose  to  inflict  punishment.  It  is  the 
opposition  of  the  divine  character 
against  sin  ;  and  the  determination  of 
the  divine  rnind  to  express  that  oppo 
sition  in  a  proper  way,  by  excluding 
the  offender  from  the  favours  which  he 
bestows  on  the  righteous.  It  is  not  an 
unamiable,  or  arbitrary  principle  of 
conduct.  We  all  admire  the  character 
of  a  father  who  is  opposed  to  disorder, 
and  vice,  and  disobedience  in  his  fami 
ly,  and  who  expresses  his  opposition 
in  a  proper  way.  We  admir«>  the 


character  of  a  ruler  who  is  opposed  to 
all  crime  in  the  community,  and  who 
expresses  those  feelings  in  the  laws. 
And  the  more  he  is  opposed  to  vice 
and  crime,  the  more  we  admire  his 
character  and  his  laws ;  and  why  shall 
we  be  not  equally  pleased  with  God, 
who  is  opposed  to  all  crime  in  all  parts 
of  the  universe,  and  who  determines 
to  express  it  in  the  proper  way  for  the 
sake  of  preserving  order  and  promoting 
peace  ]  The  word  divine  displeasure 
or  indignation,  therefore,  expresses  the 
meaning  of  this  phrase.  See  Matt.  iii. 
7.  Luke  iii.  7 ;  xxi.  23.  John  iii.  36 
Rom.  ii.  5.  8  ;  iii.  5  ;  iv.  15  ;  v.  9  ;  ix. 
22;  xii.  19;  xiii.  4,  5.  Eph.  ii.  3;  v. 
6.  1  Thess.  i.  10;  ii.  16,  &c.  The 
word  occurs  thirty-five  times  in  the 
New  Testament,  t  &  revealed.  That 
is,  revealed  to  the  Jews  by  their  law 
and  to  the  Gentiles  in  their  reason, 
and  conscience,  as  the  apostle  pro 
ceeds  to  show.  ^  From  heaven.  This 
expression  I  take  to  mean  simply  that 
the  divine  displeasure  against  sin  is 
made  known  by  a  divine  appointment ; 
by  an  arrangement  of  events,  commu 
nications,  and  arguments,  which  evince 
that  they  have  had  their  origin  in 
heaven ;  or  are  divine.  How  this  is, 
Paul  proceeds  to  state,  in  the  works  of 
creation,  and  in  the  law  which  the  He 
brews  had.  A  variety  of  meanings 
have  been  given  to  this  expression,  but 
this  seems  the  most  satisfactory.  It 
does  not  mean  that  the  wrath  -will  be 
sent  from  heaven ;  or  that  the  heavens 
declare  his  wrath ;  or  that  the  heavenly 
bodies  are  proofs  of  his  wrath  against 
sin ;  or  that  Christ,  the  executioner  of 
wrath,  will  be  manifest  from  heaven 
(Origen,  Cyrill,  Beza,  &c.)  ;  or  that  it 
is  from  God  who  is  in  heaven  ;  but  that 
it  is  by  an  arrangement  which  shows 
that  it  had  its  origin  in  heaven,  or  has 
proofs  that  it  is  divine.  1  Against  all 
ungodliness.  This  word  properly 
means  impiety  towards  God,  or  neglect 
of  the  worship  and  honour  due  to  him. 
dariQaxv.  It  refers  to  the  feet  that  men 
had  failed  to  honour  the  true  God,  arid 
had  paid  to  idols  the  homage  which 
was  due  to  him.  Multitudes  also  i 


ROMANS. 


[A.D.  tiO 


every  age  refuse  to  honour  him,  and 
neglect  his  worship,  though  they  are 
not  idolaters.  Many  men  suppose  that 
if  they  do  not  neglect  their  duty  to 
their  fellow-men,  if  they  are  honest 
and  upright  in  their  dealings,  they  are 
not  guilty,  even  though  they  are  not 
righteous,  or  do  not  do  their  duty  to 
<  iod ;  as  though  it  were  a  less  crime 
to  dishonour  God  than  man;  and  as 
though  it  were  innocence  to  neglect 
and  disobey  our  Maker  and  Redeemer. 
The  apostle  here  shows  that  the  wrath 
of  God  is  as  really  revealed  against  the 
neglect  of  God  as  it  is  against  positive 
iniquity  ;  and  that  this  is  an  offence  of 
so  much  consequence  as  to  be  placed 
first,  and  as  deserving  the  divine  in 
dignation  more  than  the  neglect  of  our 
duties  towards  men.  Comp.  Rom.  xi. 
26.  2  Tim.  ii.  10.  Titus  ii.  12.  Jude 
15.  18.  The  word  does  not  elsewhere 
occur  in  the  New  Testament.  ^  Un 
righteousness  of  men.  Unrighteous 
ness,  or  iniquity  towards  men.  All 
offences  against  our  neighbour,  our  pa 
rents,  our  country,  &c.  The  word  un 
godliness  includes  all  crimes  against 
God  ;  this,  all  crimes  against  our  fellow- 
men.  The  two  words  express  that 
which  comprehends  the  violation  of  all 
the  commands  of  God  ;  "  Thou  shall  love 
the  Lord  thy  God,  &c.  and  thy  neigh 
bour  as  thyself."  Matt.  xxii.  37 — 40. 
The  wrath  of  God  is  thus  revealed 
against  all  human  wickedness.  ^  Who 
hold  the  truth.  Who  keep  back,  or 
restrain  the  truth.  The  word  trans 
lated  hold  here,  sometimes  means  to 
maintain,  to  keep,  to  observe  (1  Cor. 
vii.  30.  2  Cor.  vi.  12)  ;  but  it  also  means 
to  hold  back,  to  detain,  to  hinder. 
Luke  iv.  42,  "  The  people  sought  him 
(Jesus),  and  came  to  him,  and  stayed 
him."  (Greek,  the  same  as  here.) 
Philemon  13,  "Whom  I  would  have 
retained  with  me,"  &c.  2  Thess.  ii.  6, 
f<  And  nowyeknow  what  -urithholdcth" 
&c.  In  this  place  it  means  also  that 
they  held  back,  or  restrained  the 
truth,  by  their  wickedness.  ^  The 
truth.  The  truth  of  God,  in  whatever 
way  made  known,  and  particularly,  as 
the  apostle  goes  on  to  say  that  which  is 


made  known  by  the  light  of  nature 
The  truth  pertaining  to  his  perfections, 
his  law,  &c.  They  hold  it  back,  or 
restrain  its  influence.  ^  In  -unright- 
eousness.  Or  rather,  by  their  iniquity. 
Their  -wickedness  is  the  cause  why  the 
truth  had  had  so  little  progress  among 
them,  and  had  exerted  so  little  influ 
ence.  This  was  done  by  their  yielding 
to  corrupt  passions  and  propensities, 
and  by  their  being  therefore  unwilling 
to  retain  the  knowledge  of  a  pure  and 
holy  God,  who  is  opposed  to  such  deeds, 
and  who  will  punish  them.  As  they 
were  determined  to  practise  iniquity, 
they  chose  to  exclude  the  knowledge 
of  a  pure  God,  and  to  worship  impure 
idols,  by  which  they  might  give  a 
sanction  to  their  lusts.  Their  vice  and 
tendency  to  iniquity  was,  therefore,  the 
reason  why  they  had  so  little  know 
ledge  of  a  holy  God  ;  and  by  the  love 
of  this,  they  held  back  the  truth  from 
making  progress,  and  becoming  diffused 
among  them. 

The  same  thing  is  substantially  true 
now.  Men  hold  back  or  resist  the 
truth  of  the  gospel  by  their  sins  in  the 
following  ways.  (1.)  Men  of  influ 
ence  and  wealth  employ  both,  hi  di 
rectly  opposing  the  gospel.  (2.)  Men 
directly  resist  the  doctrines  of  religion, 
since  they  know  they  could  not  hold 
to  those  doctrines  without  abandoning 
their  sins.  (3.)  Men  who  resolve  to 
live  in  sin,  of  course,  resist  the  gospel, 
and  endeavour  to  prevent  its  influence. 
(4.)  Pride,  and  vanity,  and  the  love  of 
the  world  also  resist  the  gospel,  and 
oppose  its  advances.  (5.)  Unlawful 
business — business  that  begins  in  evil, 
and  progresses,  and  ends  in  evil — has 
this  tendency  to  hold  back  the  gospel. 
Such  is  the  effect  of  the  traffic  in 
ardent  spirits,  in  the  slave-trade,  &c. 
They  begin  in  the  love  of  money,  the 
root  of  all  evil  (1  Tim.  vi.  10)  ;  they 
progress  in  the  tears  and  sorrows  of 
the  widow,  the  orphan,  the  wife,  the 
sister,  or  the  child  ;  and  they  end  in  the 
deep  damnation  of  multitudes  in  the 
world  to  come.  Perhaps  the-e  has 
been  nothing  that  has  so  much  hela 
back  the  influence  of  truth,  and  of  the 


A.  D.  GO.] 


CHAPTER  I. 


ungodliness,  and  unrighteous 
ness  of  men,  who  hold  the  truth 
in  unrighteousness : 

19  Because  that  which  may 


be  known  of  God  is  manifest  in  * 
them  ;  for  a  God  hath  shewed  it 
unto  them. 

20  For  the  invisible  things  of 

1  or,  to.       a  Johnl.9. 


gsspel,  as  indulgence  in  the  vice  of  in 
temperance,  and  traffic  in  liquid  fire. 
(6.)  Indulgence  in  vice,  or  wickedness 
of  any  kind,  holds  back  the  truth  of 
God.  Men  who  are  resolved  to  in 
dulge  their  passions  -will  not  yield 
themselves  to  this  truth.  And  hence 
all  the  wicked,  the  proud,  and  vain, 
«nd  worldly  are  responsible,  not  only 
for  their  own  sins  directly,  but  for  hin 
dering,  by  their  example  and  their 
crimes,  the  effect  of  religion  on  others. 
They  are  answerable  for  standing  in  the 
way  of  God  and  his  truth;  and  for 
opposing  him  in  the  benevolent  design 
of  doing  good  to  all  men.  There  is 
nothing  that  prevents  the  universal 
spread  and  influence  of  truth  but  sin. 
And  men  of  wickedness  are  answer 
able  for  all  the  ignorance  and  wo 
which  are  spread  over  the  community, 
and  which  have  extended  themselves 
over  the  world. 

19.  Because.  The  apostle  pro- 
Deeds  to  show  hoto  it  was  that  the 
heathen  hindered  the  ttuth  by  their 
iniquity.  This  he  does  by  showing 
that  the  truth  might  be  known  by  the 
works  of  creation  ;  and  that  nothing 
but  their  iniquity  prevented  it.  \  That 
which  may  be  known  of  God.  That 
which  is  knoivable  concerning  God. 
The  expression  implies  that  there  may 
be  many  things  concerning  God  which 
cannot  be  known.  But  there  are  also 
many  things  which  may  be  ascertained. 
Such  are  his  existence,  and  many  of 
his  attributes,  his  power,  and  wisdom, 
and  justice,  &c.  The  object  of  the 
apostle  was  not  to  say  that  every  thing 
pertaining  to  God  could  be  known  by 
thorn,  or  that  they  could  have  as  clear 
a  view  of  him  as  if  they  had  possessed 
a  revelation.  We  must  interpret  the 
expression  according  to  the  object 
which  he  had  in  view.  That  was  to 
show  \\  at  so  much  might  be  known  of 


God  as  to  prove  that  they  had  no  ex 
cuse  for  their  crimes ;  or  that  God 
would  be  just  in  punishing  them  for 
their  deeds.  For  this  it  was  needful 
only  that  his  existence  and  his  justice, 
or  his  determination  to  punish  sin, 
should  be  known ;  and  this,  the  apostle 
affirms,  -was  known  among  them,  and 
had  been  from  the  creation  of  the 
world.  This  expression,  therefore,  is 
not  to  be  pressed  as  implying  that  they 
knew  all  that  could  be  known  about 
God,  or  that  they  knew  as  much  as 
they  who  had  a  revelation ;  but  that 
they  knew  enough  to  prove  that  they 
had  no  excuse  for  their  sins.  ^  Is 
manifest.  Is  known ;  is  understood. 
^  In  them.  Among  them.  So  the 
preposition  in  is  often  used.  It  means 
that  they  had  this  knowledge  ;  or  it 
had  been  communicated  to  them.  The 
great  mass  of  the  heathen  world  was 
indeed  ignorant  of  the  true  God  ;  but 
their  leaders,  or  their  philosophers,  had 
this  knowledge.  See  Note  on  ver.  21. 
But  this  was  not  true  of  the  mass,  or 
body  of  the  people.  Still  it  was  true 
that  this  knowledge  was  in  the  posses 
sion  of  man,  or  was  among  the  pagan 
world,  and  would  have  spread,  had  it 
not  been  for  the  love  of  sin.  \  God 
hath  showed  it  to  them.  Comp.  John 
i.  9.  He  had  endowed  them  with  rea 
son  and  conscience  (ch.  ii.  14,  15)  ;  he 
had  made  them  capable  of  seeing  and 
investigating  his  works ;  he  had  spread 
before  them  the  proofs  of  his  wisdom, 
and  goodness,  and  power,  and  had  thus 
given,  them  the  means  of  learning  his 
perfections  and  will. 

20.  For  the  invisible  things  of  him. 
The  expression  "  his  invisible  things" 
refers  to  those  things  which  cannot  be 
perceived  by  the  senses.  It  does  not 
imply  that  there  are  any  things  per 
taining  to  the  divine  character  which 
may  be  seen  by  the  eye ;  but  *hjU 


84 

him   from 


ROMANS. 


(A.  D.  60. 


the   creation   of  the 


world   are    clearly  seen,    being- 
understood  by   the  things  *  that 


,  Ps.l9.1,&c. 


are  made,  even  his  eternal  power 
and  Godhead  : *  so  that  they  are 
without  excuse. 

1  or,  that  they  may  be. 


there  are  things  which  may  be  known 
of  him,  though  not  discoverable  by  the 
eye.  We  judge  of  the  objects  around 
us  by  the  senses,  the  sight,  the  touch, 
the  ear,  &c.  Paul  affirms,  that  though 
we  cannot  judge  thus  of  God,  yet 
there  is  a  way  by  which  we  may  come 
to  the  knowledge  of  him.  What  he 
means  by  the  invisible  things  of  God 
he  specifies  at  the  close  of  the  verse, 
Ins  eternal  power  and  Godhead.  The 
affirmation  extends  only  to  that ;  and 
the  argument  implies  that  that  was 
enough  to  leave  them  without  any  ex 
cuse  for  their  sins.  ^  From  the 
creation  of  the  "world.  The  word 
creation  may  either  mean  the  act  of 
creating,  or  more  commonly  it  means 
the  thing'  created,  the  world,  the  uni 
verse.  In  this  sense  it  is  commonly 
used  in  the  New  Testament.  Comp. 
Mark  x.  6 ;  xiii.  19 ;  xvi.  5.  Rom. 
i.  25.  2  Cor.  v.  17.  Gal.  vi.  15.  Col. 
i.  15.  23.  Heb.  iv.  13;  ix.  11.  1  Pet. 
ii.  13.  2  Pet.  iii.  4.  Rev.  Hi.  14. 
The  word  "  from"  may  mean  since, 
or  it  may  denote  by  means  of.  And 
the  expression  here  may  denote  that, 
as  an  historical  fact,  God  has  been 
known  since  the  act  of  creation;  or 
it  may  denote  that  he  is  known 
by  means  of  the  material  universe 
which  he  has  formed.  The  latter  is 
doubtless  the  true  meaning.  For,  (1.) 
This  is  the  common  meaning  of 
the  word  creation;  and,  (2.)  This 
accords  with  the  design  of  the  argu 
ment.  It  is  not  to  state  an  historical 
fact,  but  to  show  that  they  had  the 
means  of  knowing  their  duty  within 
their  reach,  and  were  without  excuse. 
Those  means  were  in  the  wisdom, 
powei,  and  glory  of  the  universe,  by 
which  they  were  surrounded,  f  Are 
clearly  seen.  Are  made  manifest; 
or  may  be  perceived.  The  word 
ased  here  does  not  occur  elsewhere 
n  the  New  Testament,  ^  Being  un 


derstood.  His  perfections  may  be 
investigated,  and  comprehended  by 
means  of  his  works.  They  are  the 
evidences  submitted  to  our  intellects, 
by  which  we  may  arrive  at  the  true 
knowledge  of  God.  1  Things  that 
are  made.  By  his  works.  Comp.  Heb. 
xi.  3.  This  means,  not  by  the  original 
act  of  creation,  but  by  the  continual 
operations  of  God  in  his  Providence, 
by  his  doings,  KM  fjun,  by  what  he  is 
continually  producing  and  accomplish 
ing  in  the  displays  of  his  power  and 
goodness  in  the  heavens  and  the  earth. 
What  they  were  capable  of  under 
standing,  he  immediately  adds,  and 
shows  that  he  did  not  intend  to  affirm 
that  every  thing  could  be  known  of 
God  by  his  works ;  but  so  much  as  to 
free  them  from  excuse  for  their  sins, 
1  His  eternal  power.  Here  are  two 
things  implied.  (1.)  That  the  universe 
contains  an  exhibition  of  his  power,  or 
a  display  of  that  attribute  which  we 
call  omnipotence ;  and,  (2.)  That  this 
power  has  existed  from  eternity,  and 
of  course  implies  an  eternal  existence 
in  God.  It  does  not  mean  that  this 
power  has  been  exerted  or  put  forth 
from  eternity,  for  the  very  idea  of 
creation  supposes  that  it  had  not,  but 
that  there  is  proof,  in  the  works  of 
creation,  of  power  which  must  have 
existed  from  eternity,  or  have  belonged 
to  an  eternal  being.  The  proof  of 
this  was  clear,  even  to  the  heathen,  with 
their  imperfect  views  of  creation  and 
of  astronomy.  Comp.  Ps.  xix.  The 
majesty  and  grandeur  of  the  heavens 
would  strike  their  eye,  and  be  full 
demonstration  that  they  were  the  work 
of  an  infinitely  great  and  glorious  God. 
But  to  us,  under  the  full  blaze  of 
modern  science,  with  our  knowledge 
of  the  magnitude,  and  distances,  and 
revolutions  of  the  heavenly  bodies,  the 
proof  of  this  power  is  much  more 
grand  and  impressive.  We  may  apply 


A.  D.  60.  J 


CHAPTER  1. 


the  remark  of  the  apostle  to  the  pre 
sent  state  of  the  science,  and  his  lan 
guage  will  cover  all  the  ground,  and  the 
proof  to  human  view  is  continually 
rising  of  the  amaring  power  of  God, 
03  every  new  discovery  in  science,  and 
especially  in  astronomy.  Those  who 
wish  to  see  this  subject  presented  in  a 
most  impressive  view,  may  find  it 
done  in  Chalmer's  Astronomical  Dis 
courses,  and  in  Dick's  Christian  Philo 
sopher.  Equally  clear  is  the  proof  that 
this  power  must  have  been  eternal.  If 
X;  had  not  always  existed,  it  could  in 
no  way  have  been  produced.  But  it 
is  not  to  be  supposed  that  it  was 
always  exerted,  any  more  than  it  is 
that  God  noio  puts  forth  all  the  power 
that  he  can,  or  than  that  toe  constantly 
put  forth  all  the  power  which  we  pos 
sess.  God's  power  was  called  forth 
at  the  creation.  He  showed  his  om 
nipotence  ;  and  gave,  by  that  one  great 
act,  eternal  demonstration  that  he  was 
almighty ;  and  we  may  survey  the 
proof  of  that,  as  clearly  as  if  we  had 
seen  the  operation  of  his  hand  there. 
The  proof  is  not  weakened  because  we 
do  not  see  the  process  of  creation  con 
stantly  going  on.  It  is  rather  augmented 
by  the  fact  that  he  sustains  all  things, 
and  controls  continually  the  vast  masses 
of  matter  in  the  material  worlds,  ^f  God 
head.  His  divinity.  The  Greek  word  dei- 
OTJJC  is  not  elsewhere  used  in  the  New 
Testament,  though  the  similar  words  0e- 
«)n?f  and  decor,  both  rendered  Godhead, 
occu r  in  Col.  ii.  9.  Acts  xvii.  29.  The  pas- 
fiaoe  here  proves  the  truth  that  the  su 
premacy,  or  supreme  divinity  of  God,  was 
exhibited  in  the  works  of  creation,  or  that 
he  was  exalted  above  all  creatures  and 
things.  It  would  not  be  proper,  however, 
to  press  this  word  as  implying  that  all 
that  we  know  of  God  by  revelation  was 
known  to  the  heathen;  but  that  so 
much  was  known  as  to  show  his  supre 
macy  ;  his  right  to  their  homage  ;  and 
of  course  the  folly  and  wickedness  of 
idolatry.  This  is  all  that  the  ar 
gument  of  the  apostle  demands,  and, 
of  course,  on  this  principle  the  ex 
pression  is  to  be  interpreted  ^  »S'o 


that  they  are  -without  excuse.  God 
has  given  them  so  clear  evidence  of  his 
existence  and  claims,  that  they  have 
no  excuse  for  their  idolatry,  and  for 
hindering  the  truth  by  their  iniquity 
It  is  implied  here  that  in  order  that 
men  should  be  responsible,  they  should 
have  the  means  of  knowledge  ;  and 
that  he  does  not  judge  them  when 
their  ignorance  is  involuntary,  and  the 
means  of  knowing  the  truth  have  not 
been  communicated.  But  where  men 
have  these  means  within  their  reach, 
and  will  not  avail  themselves  of  them, 
all  excuse  is  taken  away.  This  was 
the  case  with  the  Gentile  world.  They 
had  the  means  of  knowing  so  much 
of  God,  as  to  show  the  folly  of  wor 
shipping  dumb  idols.  Comp.  Isa.  xliv. 
8 — 20.  They  had  also  traditions 
respecting  his  perfections ;  and  they 
could  not  plead  for  their  crimes  and 
folly  that  they  had  no  means  of  know 
ing  him.  If  this  was  true  of  'he  pa 
gan  world  then,  how  much  more  is  it 
true  of  the  world  now  1  And  especial 
ly  how  true  and  fearful  is  this,  respect 
ing  that  great  multitude  in  Christian 
lands  who  have  the  Bible,  and  who 
never  read  it;  who  are  within  the  reach 
of  the  sanctuary,  and  never  enter  it; 
who  are  admonished  by  friends,  and  by 
the  providences  of  God,  and  who  re 
gard  it  not ;  and  who  look  upon  the 
heavens,  and  even  yet  see  no  proof  of 
the  eternal  power  and  Godhead  of  him 
who  made  them  all!  Nay,  there  are 
those  who  are  apprized  of  the  discove 
ries  of  modern  astronomy,  and  who 
yet  do  not  seem  to  reflect  that  all 
these  glories  are  proof  of  the  existence 
of  an  eternal  God  ;  and  who  live  in 
ignorance  of  religion  as  really  as  the 
heathen,  and  in  crimes  as  decided 
and  malignant  as  disgraced  *he  dark 
est  ages  of  the  world.  For  such  there 
is  no  excuse,  or  shadow  of  excuse,  to 
be  offered  in  the  day  of  doom.  And 
there  is  no  fact  more  melancholy  in 
our  history,  and  NO  one  thing  thai 
more  proves  the  stupidity  of  men, 
than  this  sad  forgetfulness  of  Him  that 
made  the  heavens,  even  amid  all  the 


ROMANS. 


[A.  D.  60 


21   Because  that,  when  they 
knew  God,  they  glorified   him 


wonders  and  glories  that  have  come 
fresh  from  the  hand  of  God,  and  that 
every  where  speak  his  praise. 

21.  Because  that.  The  apostle 
here  is  showing  that  it  was  right  to 
condemn  men  for  their  sins.  To  do 
this  it -was  needful  to  show  them  that 
they  had  the  knowledge  of  God,  a«d 
the  means  of  knowing  what  was  right ; 
and  that  the  true  source  of  their  sins 
and  idolatries  was  a  corrupt  and  evil 
heart.  ^  When  they  knew  God. 
Greek,  knowing  Gad.  That  is,  they 
had  an  acquaintance  with  the  exist 
ence  and  many  of  the  perfections  of 
one  God.  That  many  of  the  philoso 
phers  of  Greece  and  Rome  had  a 
knowledge  of  one  God,  there  can  be 
no  doubt.  This  was  undoubtedly  the 
case  with  Pythagoras,  who  had  travel 
led  extensively  in  Egypt,  and  even  in 
Palestine ;  and  also  with  Plato  and  his 
disciples.  This  point  is  ctearly  shown 
by  Cudworth  in  his  Intellectual  Sys 
tem,  and  by  Bishop  Warburton  in  the 
Divine  Legation  of  Moses.  Yet  the 
knowledge  of  this  great  truth  was  not 
communicated  to  the  people.  It  was 
confined  to  the  philosophers ;  and  not 
improbably  one  design  of  the  mysteries 
celebrated  throughout  Greece  was  to 
keep  up  the  knowledge  of  the  one 
true  God.  Gibbon  has  remarked  that 
"  the  philosophers  regarded  all  the 
popular  superstitions  as  equally  false ; 
the  common  people  as  equally  true ; 
and  the  politicians  as  equally  useful." 
This  was  probably  a  correct  account 
of  the  prevalent  feelings  among  the 
ancients.  A  single  extract  from  Ci 
cero  (de  Natura  Deorum,  lib.  ii.  c.  6) 
will  show  that  they  had  the  know 
ledge  of  one  God.  "  There  is  some 
thing  in  the  nature  of  things,  which 
the  mind  of  man,  which  reason,  which 
human  power  cannot  effect ;  and  cer 
tainly  that  which  produces  this  must 
be  better  than  man.  What  can  this 
be  called  but  God?"  Again  (c.  2), 
*  What  can  be  so  plain  and  marii- 


not  as  God,  neither  were  thank 
ful,  but  became  vain*   in  theii 

a  Je.2.5.  Eph.4.17,18. 


fest,  when  we  look  at  heaven,  an*- 
contemplate  heavenly  things,  as  that 
there  is  some  divinity  of  most  excellen 
mind,  by  which  these  things  are 
governed!"  ^  They  glorified  him 
not  as  God.  They  did  not  honour 
him  as  God.  This  was  the  true  source 
of  their  abominations.  To  glorify  him 
as  God  is  to  regard  with  proper  reve 
rence  all  his  perfections  and  laws ;  to 
venerate  his  name,  his  power,  his  holi 
ness,  and  presence,  &c.  As  they  were 
not  inclined  to  do  this,  so  they  were 
given  over  to  their  own  vain  and  wick 
ed  desires.  Sinners  are  not  willing  to 
give  honour  to  God  as  God.  They  are 
not  pleased  with  his  perfections;  and 
therefore  the  mind  becomes  fixed  on 
other  objects,  and  the  heart  gives  free 
indulgence  to  its  own  sinful  desires. 
A  willingness  to  honour  God  as  God — 
to  reverence,  love,  and  obey  him,  would 
effectually  restrain  men  frora  sin. 
U  Neither  -were  thankful.  The  obli 
gation  to  be  thankful  to  God  for  his 
mercies,  for  the  goodness  which  we 
experience,  is  plain  and  obvious.  Thus 
we  judge  of  favours  received  of  our 
fellow-men.  The  apostle  here  clearly 
regards  this  unwillingness  to  render 
gratitude  to  God  for  his  mercies  as 
one  of  the  causes  of  their  subsequent 
corruption  and  idolatry.  The  reasons 
of  this  are  the  following.  (1.)  The 
effect  of  ingratitude  is  to  render  the 
heart  hard  and  insensible.  (2.)  Men 
seek  to  forget  the  Being  to  whom  they 
are  unwilling  to  exercise  gratitude. 
(3.)  To  do  this,  they  fix  their  affec 
tions  o~  other  things;  and  hence  the 
heathen  expressed  their  gratitude  not 
to  God,  but  to  the  sun,  and  moon,  and 
stars,  &c.,  the  mediums  by  which 
God  bestows  his  favours  on  men.  And 
we  may  here  learn  that  an  unwilling 
ness  to  thank  God  for  his  mercies  is 
one  of  the  most  certain  causes  of 
alienation  and  hardness  of  heart. 
H  But  became  vain.  To  become 
vain,  with  us,  means  to  be  elated,  Ji 


i.  D.  60.J 


CHAPTER  I. 


37 


imaginations,  and  their  foolish 
heart  was  darkened : 

42  Professing  themselves   to 


or  self-conceited,  or  to  seek  praise  from 
others.  The  meaning  here  seems  t, 
be,  they  became  foolish,  frivolous  in 
their  thoughts  and  reasonings.  They 
acted  foolishly;  they  employed  them 
selves  in  useless  and  frivolous  ques 
tions,  the  effect  of  which  was  to  lead 
the  mind  farther  and  farther  from  the 
truth  respecting  God.  ^  Imaginations. 
This  word  means  properly  thoughts, 
then  reasonings,  and  also  disputations. 
Perhaps  our  word,  speculations,  would 
convey  its  meaning  here.  It  implies 
that  they  were  unwilling  to  honour  God, 
and  being  unwilling  to  honour  him, 
they  commenced  those  speculations 
which  resulted  in  all  their  vain  and 
foolish  opinions  about  idols,  and  the 
various  rites  of  idolatrous  worship. 
Many  of  the  speculations  and  in 
quiries  of  the  ancients  were  among  the 
most  vain  and  senseless  which  the 
mind  can  conceive,  t  And  their  fool 
ish  heart.  The  word  heart  is  not 
unfrequently  used  to  denote  the  mind, 
or  the  understanding1.  We  apply  it 
to  denote  the  affections.  But  such 
was  not  its  common  use  among  the 
Hebrews.  We  speak  of  the  head 
when  we  refer  to  the  understanding, 
but  this  was  not  the  case  with  the 
Hebrews.  They  spoke  of  the  heart 
in  this  manner,  and  in  this  sense  it  is 
clearly  used  in  this  place.  See  Eph.  i. 
18.  Rom.  ii.  15.  2  Cor.  iv.  6.  2  Pet. 
i.  19.  The  word  foolish  means  literally 
that  which  is  without  understanding. 
Matt.  xv.  16.  J  Was  darkened.  Was 
rendered  obscure,  so  that  they  did  not 
perceive  and  comprehend  the  truth. 
The  process  which  is  stated  in  this 
verse  is,  (1.)  That  men  had  the  know 
ledge  of  God.  (2.)  Th?t  they  refused 
to  honour  him  when  they  kuew  him, 
and  were  opposed  to  his  character  and 
government.  (3.)  That  they  were 
ungrateful.  (4.)  That  they  then  be 
gan  to  doubt,  to  reason,  to  speculate, 
and  wandered  far  into  darkness.  This 
D 


be  wise,  they  a  became  fools, 

23  And  changed  the  glory  of 
the  uncorruptible  God   into  an 


is  substantially  the  process  by  which 
men  wander  away  from  God  now. 
They  have  the  knowledge  of  God,  but 
they  do  not  love  him ;  and  being  dis 
satisfied  with  his  character  and  govern 
ment,  they  begin  to  speculate,  fall  into 
error,  and  then  "  find  no  end  in  wander 
ing  mazes  lost,"  and  sink  into  the  depths 
of  heresy  and  of  sin. 

22.  Professing    themselves    to    be 
•wite.     This  was  the  common  boast  of 
the  philosophers    of    antiquity.     The 
very  word  by  which  they  chose  to  be 
called,  philosophers,    means    literally 
lovers  of  -wisdom.     That  it  was  their 
boast   that   they   were  wise,   is    well 
known.   Comp.  ch.  i.  14.   1  Cor.  i.  19, 
20,   21,   22;    iii.    19.    2  Cor.  xi.  19 
1  They  became  fools.    Comp.  Jer.  viii. 
8,  9.     They  becan?«?  really  foolish  in 
their  opinions  and  conduct.     There  is 
something    particularly    pungent    and 
cutting  in  this  remark,  and  as  true  as 
it  is    pungent.     In    what    way    they 
evinced  their  folly,  Paul  proceeds  im 
mediately    to    state.     Sinners    of    all 
kinds  are  frequently  spoken  of  as  fools 
in  the    Scriptures.     In   the   sense   in 
which  it  is  thus  used,  the  word  is  ap 
plied  to  them  as  void  of  understanding 
or   moral   sense ;  as  idolaters,   and  as 
wicked.    Ps.  xiv.  1.  Prov.  xxvi.  4 ;  i. 
17.    22;    xiv.    8,    9.     The   senses    in 
which  this  word  here  is  applied  to  the 
heathen  are,  (1.)  That  their  specula 
tions  and  doctrines  were  senseless  ;  and 
(2.)  That  their  conduct  was  corrupt. 

23.  And  changed.     This  does  not 
mean  that   they    literally   transmuted 
God  himself;  but  that  in  their  views 
they  exchanged  him  ;  or  they  changed 
him  as  an  object  of  -worship  for  idols. 
They  produced,  of    course,   no    real 
change  in  the  glory  of  the  infinite  God 
but    the   change   was   in  themselves. 
They  forsook  him  of  whom  they  had 
knowledge  (ver.   21),  and  offered   tliu 
homage  which  was  due  to  him,  to  idols 
\  The  glory.  The  majesty,  the  honour 


38 


ROMANS. 


[A.  D.  60 


image     like  to  corruptible  man, 
and    to    birds,   and    four-footed 


a  Isa.4C.18,26.  Ezek.3.10. 


&c.  This  word  stands  opposed  here 
to  the  degrading  nature  of  their  wor 
ship.  Instead  of  adoring  a  Being 
clothed  with  majesty  and  honour,  they 
bowed  down  to  reptiles,  &c.  They 
exchanged  a  glorious  object  of  worship 
for  that  which  was  degrading  and  hu 
miliating.  The  glory  of  God,  in  such 
places  as  this,  means  his  essential 
honour,  his  majesty,  the  concentration 
and  expression  of  his  perfections,  as 
the  glory  of  the  sun  (I  Cor.  xv.  41) 
means  his  shining,  or  his  splendour. 
Comp.  Jer.  ii.  11,  and  Ps.  cvi.  20. 
T  The  uncorruptible  God.  The  word 
uncorruptible  is  here  applied  to  God 
in  opposition  to  man.  God  is  un 
changing,  indestructible,  immortal. 
The  word  conveys  also  the  idea  that 
God  is  eternal.  As  he  is  incorruptible, 
he  is  the  proper  object  of  worship.  In 
all  the  changes  of  life,  man  may  come 
to  him,  assured  that  he  is  the  same. 
When  man  decays  by  age  or  infirmi 
ties,  he  may  come  to  God,  assured  that 
he  undergoes  no  such  change,  but  is 
the  same  yesterday,  to-day,  and  for 
ever.  Comp.  1  Tim.  i.  17.  ^  Into  an 
image.  An  image  is  a  representation 
or  likeness  of  any  thing,  whether  made 
by  painting,  or  from  wood,  stone,  &c*. 
Thus  the  word  is  applied  to  idols,  as 
being  images  or  representations  of 
heavenly  objects.  2  Chron.  xxxiii.  7. 
Dan.  iii.  1.  Rev.  xi.  4,  &c.  See  in 
stances  of  this  among  the  Jews  de 
scribed  in  Isa.  xl.  18  —  26,  and  Ezek. 
viii.  10.  ^  To  corruptible  man.  This 
stands  opposed  to  the  incorruptible 
God.  Many  of  the  images  or  idols 
of  the  ancients  were  in  the  forms  of 
men  and  women.  Many  o2  their  gods 
were  heroes  and  benefactors,  who  were 
deified,  and  to  whom  temples,  altars, 
ind  statues  were  erected.  Such  were 
fupiter,  and  Heraules,  and  Romulus, 
&,<•.  The  worship  of  these  heroes 
thus  constituted  no  small  part  of  their 
dolatry,  and  their  images  would  be  of 
•mjwe  representations  of  thrm  in  hu- 


beasts,  and  creeping  things. 
24  Wherefore  God  also  gave 


i  Ps.81.12.  ZThess.i  11. 


man  form.  It  was  proof  of  great  de 
gradation,  that  they  thus  adored  men 
with  like  passions  as  themselves ;  and 
attempted  to  displace  the  true  God 
from  the  throne,  and  to  substitute  in 
his  place  an  idol  in  the  likentss  of 
men.  Tf  Jlnd  to  birds.  The  ibis  was 
adored  with  peculiar  reverence  among 
the  Egyptians,  on  account  of  the  great 
benefits  resulting  from  its  destroying 
the  serpents  which,  but  for  this,  would 
have  overrun  the  country.  The  haiak 
was  also  adored  in  Egypt,  and  the 
eagle  at  Rome.  As  one  great  princi 
ple  of  pagan  idolatry  was  to  adore  all 
objects  from  which  important  benefits 
were  derived,  it  is  probable  that  all 
birds  would  come  in  for  a  share  of 
pagan  worship,  that  rendered  service  in 
the  destruction  of  noxious  animals. 
If  Jlnd  four-footed  beasts.  Thus  the 
ox,  under  the  name  apis,  was  adored  in 
Egypt;  and  even  the  dog  and  the 
monkey.  In  imitation  of  the  Egyptian 
ox,  the  children  of  Israel  made  their 
golden  calf,  Ex.  xxii.  4.  At  this 
day,  two  of  the  most  sacred  objects  of 
worship  in  Hindoostan  are  the  cow 
and  the  monkey.  1  Jlnd  creeping 
things.  Reptiles.  "  Anirrals  that  have 
no  feet,  or  such  short  ones  that  they 
seem  to  creep  or  crawl  on  the  ground." 
(  Calmet.}  Lizards,  serpents,  &c.  come 
under  this  description.  The  crocodile 
in  Egypt  was  an  object  of  adoration, 
and  even  the  serpent.  So  late  as  the 
second  century  of  the  Christian  era, 
there  was  a  sect  in  Egypt,  called 
Ophites  from  their  worshipping  a  ser 
pent,  and  who  even  claimed  to  be 
Christians.  (Murdock's  Mosheim,  vol.  i. 
p.  180,  181.)  There  was  scarcely  an 
object,  animal  or  vegetable,  which  the 
Egyptians  did  not  adore.  Thus  the 
leek,  the  onion,  &c.  were  objects  of 
worship,  and  men  bowed  down  and 
paid  adoration  to  the  sun  and  moon,  to 
animals,  to  vegetables,  and  to  reptiles. 
Egypt  was  the  source  of  the  views  of 
religion  that  pervaded  other  nations, 


A..  D.  60.]  CHAPTER  1. 

them  up  to  uncleanness  through 
the  lusts  of  their  own  hearts,  to 
dishonour  their  own  bodies  be 
tween  themselves  : 


and  hence  their  worship  partook  of  the 
same  wretched  and  degrading  charac 
ter.  (See  Leland's  "  Advantage  and 
Necessity  of  Revelation.") 

24.  Wherefore.  That  is,  because 
they  were  unwilling  to  retain  him  in 
their  knowledge,  and  chose  to  worship 
idols.  Here  is  traced  the  practical 
tendency  of  heathenism ;  not  as  an 
innocent  and  harmless  system,  but  as 
resulting  in  the  most  gross  and  shame 
less  acts  of  depravity.  ^  God  gave 
them  up.  He  abandoned  them,  or  he 
ceased  to  restrain  them,  and  suffered 
them  to  act  out  their  sentiments,  and 
to  manifest  them  in  their  life.  This 
does  not  imply  that  he  exerted  any 
positive  influence  in  inducing  them  to 
sin,  any  more  than  it  would  if  we 
should  seek,  by  argument  and  entreaty, 
to  restrain  a  headstrong  youth,  and 
when  neither  would  prevail,  should 
leave  him  to  act  out  his  propensities, 
and  to  go  as  he  chose  to  ruin.  It  is 
implied  in  this,  (1.)  That  the  tendency 
of  man  was  to  these  sins  ;  (2.)  That 
the  tendency  of  idolatry  was  to  pro 
mote  them  ;  and  (3.)  That  all  that  was 
needful,  in  order  that  men  should  com 
mit  them,  was  for  God  to  leave  him  to 
follow  the  devices  and  desires  of  his 
own  heart.  Comp.  Ps.  Ixxxi.  12.  2 
Thess.  ii.  10.  12.  \  To  uncleanness. 
To  impurity,  or  moral  defilement ;  par 
ticularly  to  those  impurities  which 
he  proceeds  to  specify,  ver.  26,  &c. 
If  Through  the  lusts  of  their  own 
hearts.  Or,  in  consequence  of  their 
own  evil  and  depraved  passions  and 
desires.  He  left  them  to  act  out,  or 
manifest,  their  depraved  affections  and 
inclinations.  ^  To  dishonour.  To 
disgrace,  ver.  26,  27.  ^  Between 
themselves.  Among  themselves;  or 
mutually.  They  did  it  by  unlawful 
and  impure  connexions  with  one 
mother. 
25.  Who  changed  the  truth  of  God. 


39 

25  Who  changed  the  truth  of 
God  a  into  a  lie,  and  worshipped 
and  served  the  creature  more  * 

a  Amos  2.4.        1  or,  rather. 


This  is  a  repetition  of  the  declaration 
in  ver.  23,  in  another  form.  The 
phrase,  "  the  truth  of  God''  is  a  He 
brew  phrase,  meaning  the  true  God. 
In  such  a  case,  where  two  nouns  come 
together,  one  is  employed  as  an  adjec 
tive  to  qualify  the  other.  Most  com 
monly  the  latter  of  two  nouns  is 
used  as  the  adjective,  but  sometimes  it 
is  the  former,  as  in  this  case.  God  is 
called  the  true  God  in  opposition  to 
idols,  which  are  called  false  gods. 
There  is  but  one  real  or  true  God,  and 
all  others  are  false,  1  Into  a  lie.  Into 
idols,  or  false  gods.  Idols  are  not  un- 
frequently  called  falsehood  and  lies, 
because  they  are  not  true  representa 
tions  of  God.  Jer.  xiii.  25.  Isa.  xxviii. 
15.  Jer.  x.  14.  Ps.  xl.  4.  1  The  crea 
ture.  Created  things,  as  the  sun, 
moon,  animals,  &c.  ^  Who  is  blessed 
for  ever.  It  was  not  uncommon  to  add 
a  doxology,  or  ascription  of  praise  to 
God,  when  his  name  was  mentioned. 
See  Rom.  ix.  5.  2  Cor.  xi.  31.  Gal.  i. 
5.  The  Jews  also  usually  did  it.  In 
this  way  they  preserved  veneration  for 
the  name  of  God,  and  accustomed 
themselves  to  speak  of  him  with  reve 
rence.  "  The  Mahometans  also  bor 
rowed  this  custom  from  the  Jews,  and 
practise  it  to  a  great  extent.  Tholuck 
mentions  an  Arabic  manuscript  in  the 
library  at  Berlin  which  contains  an 
account  of  heresies  in  respect  to  Islam 
ism,  and  as  often  as  the  writer  has  oc 
casion  to  mention  the  name  of  a  new 
heretical  sect,  he  adds,  '  God  be  exalted 
above  all  which  they  say.'  "  (Stuart.) 
^  Jirnen.  This  is  a  Hebrew  word  de 
noting  strong  affirmation.  So  let  it 
be.  It  implies  here  the  solemn  assent 
of  the  writer  to  what  was  just  said ;  or 
his  strong  wish  that  what  he  had  said 
might  be — that  the  name  of  God  might 
be  esteemed  and  be  blessed  for  ever. 
The  mention  of  the  degrading  idolatry 
of  the  heathens  was  strongly  calcu- 


40 


than  the  Creator,  who  is  blessed 
for  ever.  Amen. 

26  For  this  cause  God  gave 
them  up  unto  vile  a  affections  : 
for  even  their  women  did  change 

aEph.5.12.  JudelO. 


ROMANS.  [A.D.60 

the  natural  use  into  that  which 
is  against  nature : 

27  And  likwise  also  the  ment 
leaving  the  natural  use  of  the 
women,  burned  in  theii  lust  one 


lated  to  impress  on  his  mind  the  supe 
rior  excellency  and  glory  of  the  one 
living  God.  It  is  mentioned  respecting 
the  honourable  Robert  Boyle,  that  he 
never  mentioned  the  name  of  God 
without  a  solemn  pause,  denoting  his 
profound  reverence.  Such  a  practice 
would  tend  eminently  to  prevent  an 
unholy  familiarity  and  irreverence  in 
regard  to  the  sacred  name  of  the  Most 
High.  Comp.  Ex.  xx.  7. 

26.  For  this  cause.  On  account  of 
what  had  just  been  specified;  to  wit, 
that  they  did  not  glorify  him  as  God, 
that  they  were  unthankful,  that  they 
became  polytheists  and  idolaters.  In 
the  previous  verses  he  had  stated  their 
speculative  belief.  He  now  proceeds 
to  show  its  practical  influences  on  their 
conduct.  Tf  Vile  affections.  Disgrace 
ful  passions  or  desires.  That  is,  to 
those  which  are  immediately  specified. 
The  great  object  of  the  apostle  here,  it 
will  be  remembered,  is  to  shew  the 
state  of  the  heathen  world,  and  to  prove 
that  they  had  need  of  some  other  way 
of  justification  than  the  law  of  nature. 
For  this  purpose,  it  was  necessary  for 
him  to  enter  into  a  detail  of  their  sins. 
The  sins  which  he  proceeds  to  specify 
are  the  most  indelicate,  vile,  and  de 
grading  which  can  be  charged  on  man. 
But  this  is  not  the  fault  of  the  apostle. 
If  they  existed,  it  was  necessary  for 
him  to  charge  them  on  the  pagan 
world.  His  argument  would  not  be 
complete  without  it  The  shame  is  not 
in  Specifying  them,  but  in  their  ex* 
istence ;  not  in  the  apostle,  but  in 
those  who  practised  them,  and  imposed 
on  him  the  necessity  of  accusing  them 
of  these  enormous  offences.  It  may 
be  further  remarked,  that  the  mere  fact 
of  his  charging  them  with  these  sins 
is  strong  presumptive  proof  of  their 
practised.  If  they  did  not  exist, 


it  would  be  easy  for  them  to  deny  it, 
and  put  him  to  the  proof  of  it.  No 
man  would  venture  charges  like  these 
without  evidence  ;  and  the  presumption 
is,  that  these  things  were  known  and 
practised  without  shame.  But  this  is 
not  all.  There  is  still  abundant  proof 
on  record  in  the  writings  of  the  heathen 
themselves,  that  these  crimes  were 
known  and  extensively  practised. 
f  For  even  their  -women,  &c.  Evi 
dence  of  the  shameful  and  disgraceful 
fact  here  charged  on  the  women  is 
abundant  in  the  Greek  and  Roman 
writers.  Proof  may  be  seen,  which  it 
would  not  be  proper  to  specify,  in  the 
lexicons,  under  the  words  Tg//2a?, 
oKta-fav,  and  iT3u^i<rrn(.  See  also  Seneca, 
epis.  95.  Martial,  epis.  i.  90.  Tholuck 
on  the  State  of  the  heathen  World,  in 
the  Biblical  Repository  vol.  ii.  Lu- 
cian,  Dial.  Meretric.  v.  and  Tertullian 
de  Pallio. 

27.  Jind  likewise  the  men,  &c. 
The  sin  which  is  here  specified  is  that 
which  was  the  shameful  sin  of  Sodom, 
and  which  from  that  has  been  called 
sodomy.  It  would  scarcely  be  credible 
that  man  had  been  guilty  of  a  crime  so 
base  and  so  degrading,  unless  there 
was  ample  and  full  testimony  to  it. 
Perhaps  there  is  no  sin  which  so  dcep- 
y  shows  the  depravity  of  man  as  this  ; 
none  which  would  so  much  induce  one 
"  to  hang  his  head,  and  blush  to  think 
himself  a  man."  And  yet  the  evidence 
that  the  apostle  did  not  bring  a  railing 
accusation  against  the  heathen  world  ; 
that  he  did  not  advance  a  charge  which 
was  unfounded,  is  too  painfully  clear. 
It  has  been  indeed  a  matter  of  contro 
versy  whether  psedcrastry,  or  the  love 
of  boys,  among  the  ancients  was  not  a 
pure  and  harmless  love,  but  the  evi 
dence  is  against  it.  <[See  this  discussed 
in  Dr.  Leland's  Advantage  and  Neces 


A.  D.  60.] 


CHAPTER  I. 


41 


toward  another  ;  men  with  men 
working  that  which  is  unseemly, 
and  receiving  in  themselves  that 


sity  of  Revelation,  vol.  i.  49 — 56.) 
The  crime  with  which  the  apostle 
charges  the  Gentiles  here  was  by  no 
means  confined  to  the  lotoer  classes  of 
the  people.  It  doubtless  pervaded  all 
classes,  and  we  have  distinct  specifica 
tions  of  its  existence  in  a  great  num 
ber  of  cases.  Even  Virgil  speaks  of 
the  attachment  of  Corydon  to  Alexis, 
without  seeming  to  feel  the  necessity 
of  a  blush  for  it  Maximus  Tyrius 
(Diss.  10)  says  that  in  the  time  of 
Socrates,  this  vice  was  common  among 
the  Greeks;  and  is  at  pains  to  vindicate 
Socrates  from  it  as  almost  a  solitary 
exception.  Cicero  (Tuscul.  Ques.  iv. 
34)  says,  that "  Dicearchus  had  accused 
Plato  of  it,  and  probably  not  unjustly." 
He  also  says  (Tuscul.  Q.  iv.  33),  that 
the  practice  was  common  among  the 
Greeks,  and  that  their  poets  and  great 
men,  and  even  their  learned  men  and 
philosophers,  not  only  practised,  but 
gloried  in  it  And  he  adds,  that  it  was 
the  custom,  not  of  particular  cities 
only,  but  of  Greece  in  general. 
(Tuscul.  Ques.  v.  20.)  Xenophon 
says,  that  "  the  unnatural  love  of  boys 
is  so  common,  that  in  many  places  it 
is  established  by  the  public  laws."  He 
particularly  alludes  to  Sparta.  (See 
Leland's  Advantage  &c,  i.  56.)  Plato 
says  that  the  Cretans  practised  this 
crime,  and  justified  themselves  by  the 
example  of  Jupiter  and  Ganymede. 
(Book  of  Laws,  i.)  And  Aristotle 
says,  that  among  the  Cretans  there  was  a 
law  encouraging  that  sort  of  unnatural 
love.  (Arist.  Politic,  b.  ii.  ch.  10.) 
Plutarch  says,  that  this  was  practised 
at  Thebes,  and  at  Elis.  He  further 
Bays,  that  Solon,  the  great  lawgiver  of 
Athens,  "  was  not  proof  against  beauti- 
tiful  boys,  and  had  riot  courage  to  re 
sist  the  force  of  love."  (Life  of  Solon.) 
Diogeues  Laertius  says  that  this  vice 
was  practised  by  the  stoic  Zeno. 
Among  the  Romans,  to  whom  Paul 
was  writing,  this  vice  was  no  less  com 
mon.  Cicero  introduces,  without  any 
D  2 


recompense  of  their  error  which 
was  meet. 

28  And  even  as  they  (fid  not 

mark  of  disapprobation,  Cotta,  a  mar 
of  the  first  rank  and  genius,  freely  am" 
familiarly  owning  to  other  Romans  of 
the  same  quality,  that  this  worse  than 
beastly  vice  was  practised  by  himself, 
and  quoting  the  au'hority  of  ancient 
philosophers  in  vindication  of  it  (De 
Natura  Deorum,  b.  i.  ch.  28.)  It  ap 
pears  from  what  Seneca  says  (epis.  95) 
that  in  his  time  it  was  practised  openly 
at  Rome,  and  without  shame.  He 
speaks  of  flocks  and  troops  of  boys, 
distinguished  by  their  colours  and  na 
tions  ;  and  says  that  great  care  was 
taken  to  train  them  up  for  this  detesta 
ble  employment  Those  who  may  wish 
to  see  a  further  account  of  the  morality 
in  the  pagan  world  may  find  it  de 
tailed  in  Tholuck's  "  Nature  and  moral 
Influence  of  Heathenism,"  in  the  Bib 
lical  Repository,  vol.  ii.,  and  in  Le- 
land's  Advantage  and  Necessity  of  the 
Christian  Revelation.  There  is  not  the 
least  evidence  that  this  abominable 
vice  was  confined  to  Greece  and  Rome. 
If  so  common  there,  if  it  had  the 
sanction  even  of  their  philosophers,  it 
may  be  presumed  that  it  was  practised 
elsewhere,  and  that  the  sin  against  na 
ture  was  a  common  crime  throughout 
the  heathen  world.  Navaratte,  in  his 
account  of  the  empire  of  China 
(bookii.  ch.  6),  says  that  it  is  extreme 
ly  common  among  the  Chinese.  And 
there  is  every  reason  to  believe,  that 
both  in  the  old  world  and  the  new,  this 
abominable  crime  is  still  practised.  If 
such  was  the  state  of  the  pagan  world, 
then  surely  the  argument  of  the  apos 
tle  is  well  sustained,  that  there  was 
need  of  some  other  plan  of  salvation 
than  was  taught  by  the  light  of  nature. 
|  1  That  which  is  unseemly.  That  which 
!  is  shameful,  or  disgraceful.  \  ~lnd 
:  receiving  in  themselves,  &c.  The 
I  meaning  of  this  doubtless  is,  that  the 
•  effect  of  such  base  and  unnatural  pas 
sions  was,  to  enfeeble  the  body,  to  pro 
duce  premature  old  age,  disease,  de- 
i  cay,  and  an  early  death.  That  this  u 


12 

like 


to  retain    God    in    their  \ 


knowledge,  God  gave  them  over 
to  *  a  reprobate  mind,  to  do  those 
things  which  are  not  convenient ; 


1  or,  to  achnowltdgt. 


ROMANS.  [A.  D.  60. 

29  Being  filled  with   all  un 
righteousness,  fornication,  wick 
edness,  covetousness,  malicious 
ness  ;  full  of  envy,  murder,  de- 

2  or,  a  mind  void  of  judgment. 


the  effect  of  the  indulgence  of  licen 
tious  passions,  is  amply  proved  by  the 
history    of    man.     The   despots    who 
practise  polygamy,  and  keep  harems  in 
in  the  east,  are  commonly  superannu 
ated  at  forty  years  of  age;  and  it  is  well 
known,  even   in    Christian  countries, 
that  the  effect  of  licentious  indulgence 
is  to  break  down  and  destroy  the  con 
stitution.    How  much  more  might  this 
be   expected  to  follow  the  practice  of 
the  vice  specified  in  the  verse  under 
examination !     God    has    marked    the 
indulgence  of  licentious  passions  with 
his  frown.     Since  the  time  of  the  Ro 
mans  and  the  Greeks,  as  if  there   had 
not  been  sufficient  restraints  before,  he 
has  originated  a  new  disease,  which  is 
one  of  the    most    loathsome  and  dis 
tressing  which  has  ever  afflicted  man, 
and   which  has  swept  off  millions  of 
victims.     But  the   effect  on   the  body 
was  not  all.     It  tended  to  debase   the 
mind ;  to  sink  man  below  the  level  of 
the  brute ;  to  destroy  the  sensibility  ; 
and  to  "  sear  the  conscience  as  with  a 
hot  iron."     The  last  remnant  of  reason 
and  conscience,  it  would  seem,  must  be 
extinguished  in  those  who  would  in 
dulge  in  this  unnatural  and  degrading 
vice.   See  Suetonius'  Life  of  Nero,  28. 
28.  And  even  as  they  did  not  like, 
&c.     This  was  the  true  source  of  their 
crimes.      They  did  not  choose  to  ac 
knowledge   God.     It  was  not  because 
they  could  not,  but  because  they  were 
displeased  with  God,  and  chose  to  for 
sake  him,  and  follow  their  own  pas 
sions  and   lusts.     ^    To    retain   God, 
&c.    To  think  of  him,  or  to  serve  and 
adore  him.     This  was  the  jirst  step  in 
their  sin.     It  was  not  thaf,  God  com 
pelled  them ;  or  that  he  did  not  give 
them  knowledge;  nor  even  is  it  said 
that  he  arbitrarily  abandoned  them  as 
the  first  step  ;  but  they  forsook  him,  and 
as  a  consequence  he  gave  them  up  to 


a  reprobate  mind.     1    To  a  reprobate 
mind.     A  mind  destitute  of  judgment, 
In  the  Greek  the  same  word  is  used 
here,  which,  in  another  form,  occurs  in 
the  previous  part  of  the  verse,  and  which 
is  translated  "  like."  The  apostle  meant 
doubtless  to  retain  a  reference  to  that 
in   this  place.    "  As  they  did  not   ap 
prove,  fj*x.t{j.ct<raiv,  or  choose  to  retain 
God,    &c.    he    gave     them    up    to    a 
mind  disapproved,  rejected,rcprobaie," 
nt/uov,  and  he  means  that  the  state 
of  their   minds   was    such    that   God 
could  not   approve   it.      It  does   not 
mean  that  they  were  reprobate  by  any 
arbitrary  decree;  but  that,  as  a  conse 
quence  of  their  headstrong  passions, 
their  determination  to  forget  him,  he 
left    them  to   a   state  of  mind  which 
was  evil,  and  which  he  could  not  ap 
prove,        f     Which    are    not    conve 
nient.     Which  are  not  fit  or  proper ; 
which  are  disgraceful   and  shameful ; 
to  wit,  those  things  which  he  proceeds 
o  state  in  the  remainder  of  the  chapter. 
29.     Being  filled.     That    is,    the 
hings  which  he  specifies   were  corn- 
won  or  abounded  among  them.     This 
a  strong  phrase,  denoting  that  these 
hings  were  so  often  practised  as  that 
t   might  be  said    they    were  full  of 
hem.     We   have    a   phrase  like  this 
itill,   when  we  say  of  one  that  he  is 
ull  of  mischief,  &c.  ^    Unrighteous 
ess,  aJuudL.     This  is  a  word  denoting 
njustice,  or  iniquity  in  general.     The 
particular  specifications  of  the  iniquity 
follow.     ^[   Fornication.     This  was  a 
common    and    almost    universal    sin 
among  the  ancients,  as  it  is  among  the 
moderns.     The  word  denotes  all  illicit 
intercourse.     That  this  was  a    com 
mon  crime  among  the  ancient  heathen, 
it  would  be  easy  to  show,  were  it  pro 
per,   even   in  relation  to   their  wisest 
and  most  learned    men.     They    who 
wish  to  see   ample  evidence  of    this 


.  D.60.] 


CHAPTER  I. 


43 


charge  may  find  it  in  Tholuck's 
"  Nature  and  moral  Influence  of  Hea- 
ihenism,"  in  the  Biblical  Repository, 
vol.  ii.  p.  441—464.  ^  Wickedness. 
The  word  used  here  denotes  a  desire 
if  injuring  others  ;  or,  as  we  should 
express  it,  malice.  It  is  that  depravity 
and  obliquity  of  mind  which  strives  to 
produce  injury  on  others.  (Calvin.) 
t  Covetonsness.  Avarice,  or  the  de 
sire  of  obtaining  thai  which  belongs  to 
others.  This  vice  is  common  in  the 
world  ;  but  it  would  be  particularly  so 
where  the  other  vices  enumerated  here 
abounded,  and  men  were  desirous  of 
luxury,  and  the  gratification  of  their 
senses.  Rome  was  particularly  de 
sirous  of  the  wealth  of  other  nations, 
and  hence  its  extended  wars,  and  the 
various  evils  of  rapine  and  conquest. 
^[  Licentiousness,  K.MU&.  This  word 
denotes  evil  in  general ;  rather  the  act 
of  doing  wrong  than  the  desire  which 
was  expressed  before  by  the  word  wick 
edness.  ^[  Full  of  envy.  "  Pain,  uneasi 
ness,  mortification  or  discontent,  excited 
by  another's  prosperity,  accompanied 
with  some  degree  of  hatred  or  maligni 
ty,  and  often  with  a  desire  or  an  effort  to 
depreciate  the  person,  and  with  pleasure 
in  seeing  him  depressed."  (Webster.} 
This  passion  is  so  common  still,  that 
it  is  not  necessary  to  attempt  to  prove 
that  it  was  common  among  the  an 
cients.  It  seems  to  be  natural  to  the 
human  heart.  It  is  one  of  the  most 
common  manifestations  of  wickedness, 
and  shows  clearly  the  deep  depravity 
of  man.  Benevolence  rejoices  at  the 
happiness  of  others,  and  seeks  to  pro 
mote  it.  But  envy  exists  almost  every 
where,  and  in  almost  every  human 
bosom . 

"  All  human  virtue,  to  its  latest  breath, 
Finds    envy    never    conquered    but   by 

death."  Pope. 

\  Murder.  "  The  taking  of  human 
life  with  premeditated  malice  by  a  per 
so'i  of  a  sane  mind."  This  is  necessa 
ry  to  constitute  murder  now,  but  the 
word  used  here  denotes  all  manslaugh 
ter,  or  taking  human  life,  except  thai 
which  occurs  as  the  punishment  of 
-rime.  It  is  scarcely  necessary  to 


show  that  this  was  common  among  the 
Gentiles.  It  has  prevailed  in  all  commu 
nities,  but  it  was  particularly  prevalent 
n  Rome.  It  is  necessary  only  to  refer 
the  reader  to  the  common  events  in  the 
Roman  history  of  assassinations,  deaths 
by  poison,  and  the  destruction  of  slaves. 
But  in  a  special  manner  the  charge  was 
properly  alleged  against  them,  on  ac 
count  of  the  inhuman  contests  of  the 
gladiators  in  the  amphitheatres.  These 
were  common  at  Rome,  and  constituted 
a  favourite  amusement  with  the  peo 
ple.  Originally  captives,  slaves,  and 
criminals  were  trained  up  for  combat ; 
but  it  afterwards  became  common  for 
even  Roman  citizens  to  engage  in  these 
bloody  combats,  and  Nero  at  one  show 
exhibited  no  less  than  four  hundred 
senators  and  six  hundred  knights  as 
gladiators.  The  fondness  for  this 
bloody  spectacle  continued  till  the 
reign  of  Constantino  the  Great,  the 
first  Christian  emperor,  by  whom  they 
were  abolished  about  six  hundred  years 
after  the  original  institution.  "  Several 
hundred,  perhaps  several  thousand, 
victims  were  annually  slaughtered  in 
the  great  cities  of  the  empire."  Gib 
bon's  Decline  and  Fall,  ch.  xxx.  A.  D. 
404.  As  an  instance  of  what  might 
occur  in  this  inhuman  spectacle,  we 
may  refer  to  what  took  place  on  such 
an  occasion  in  the  reign  of  Probus 
(A.  D.  281).  During  his  triumph,  near 
seven  hundred  gladiators  were  reserved 
to  shed  each  other's  blood  for  the 
amusement  of  the  Roman  people.  But 
"  disdaining  to  shed  their  blood  for  the 
amusement  of  the  populace,  they  killed 
their  keepers,  broke  from  their  place  of 
confinement,  and  filled  the  streets  of 
Rome  with  blood  and  confusion." 
Gibbon's  Decline  and  Fall,  ch.  xii, 
With  such  views  and  with  such  spec 
tacles  before  them,  it  is  not  wonderful 
that  murder  was  regarded  as  a  matter  of 
little  consequence,  and  hence  thit 
crime  prevailed  throughout  the  world. 
K  Debate.  Our  word  debate  does  not 
commonly  imply  evil.  It  denotes  com 
monly  discussion  for  elucidating  truth , 
or  for  maintaining  a  proposition,  as  the 
debates  in  Congress,  &c.  But  the 


41 


ROMANS. 


[A.  D.  60 


bate,    deceit,    malignity ;   whis 
perers, 

30  Backbiters,  haters  of  God, 


word  in  the  original  meant  also  con 
tention,  strife,  altercation,  connected 
with  anger  and  heated  zeal.  Rom.  xiii. 
13.  1  Cor.  i.  11  ;  iii.  3.  2  Cor.  xii.  20. 
Gal.  v.  20.  Phil.  i.  15.  1  Tim.  vi.  4. 
Titus  iii.  9.  This  contention  and 
strife  would,  of  course,  follow  from 
malice  and  ccvetousness,  &c.  ^  De 
ceit.  This  denotes  fraud,  falsehood, 
&c.  That  this  was  common  is  also 
plain.  The  Cretans  are  testified  by 
one  of  the  Greek  poets  to  have  been 
always  liars.  (Titus  i.  12.)  Juvenal 
charges  the  same  thing  on  the  Romans. 
(Sat.  iii.  41.)  «  What,  says  he,  should 
I  do  at  Rome]  /  cannot  lie."  Inti 
mating  that  if  he  were  there,  it  would 
follow,  of  course,  that  he  would  be  ex 
pected  to  be  false.  The  same  thing  is 
still  true.  Writers  on  India  tell  us 
that  the  word  of  a  Hindoo  even  under 
oath  is  not  to  be  regarded ;  and  the 
same  thing  occurs  in  most  pagan  coun 
tries.  If  Malignity.  This  word  sig 
nifies  here,  not  malignity  in  general, 
but  that  particular  species  of  it  which 
consists  in  misinterpreting  the  words 
or  actions  of  others,  or  putting  the 
worst  construction  on  their  conduct. 
K  Whisperers.  Those  who  secretly, 
and  in  a  sly  manner,  by  hints  and  in 
nuendoes,  detract  from  others,  or  excite 
suspicion  of  them.  It  does  not  mean 
those  who  openly  calumniate,  but  that 
more  dangerous  class  who  give  hints 
of  evil  in  others,  who  affect  great 
knowledge,  and  communicate  the  evil 
report  under  an  injunction  of  secrecy, 
knowing  that  it  will  be  divulged.  This 
class  of  people  abounds  every  where, 
and  there  is  scarcely  any  one  more 
dangerous  to  the  peace  or  happiness  of 
society. 

30.  Backbiters.  Those  who  calum 
niate,  slander,  or  speak  ill  of  those  who 
are  absent.  Whisperers  declare  secret 
ly,  and  with  great  reserve,  the  supposed 
faults  of  others.  Backbiters  proclaim 
them  publicly  and  avowedly.  ^  Hater*. 


despiteful ;  proud,  boasters,  in 
ventors  of  evil  things,  disobe 
dient  tc  parents, 


of  God.  There  is  no  charge  which 
can  be  brought  against  men  more  se 
vere  than  this.  It  is  the  highest  possi 
ble  crime;  yet  it  is  a  charge  which  the 
conduct  of  men  will  abundantly  justify, 
and  the  truth  of  which  all  those  expe 
rience  who  are  brought  to  see  their 
true  character.  To  an  awakened  sin 
ner  there  is  often  nothing  more  plain 
and  painful  than  that  he  is  a  hater  of 
God.  His  heart  rises  up  against  Him, 
and  his  law,  and  his  plan  of  saving 
men  ;  and  he  deeply  feels  that  nothing 
can  subdue  this  but  the  mighty  power 
of  the  Holy  One.  This  is  a  charge 
which  is  not  unfrequently  brought 
against  men  in  the  Bible.  See  John 
vii.  7;  xv.  18.  24,  25;  iii.  19,  20. 
Surely,  if  this  be  the  native  character 
of  man,  then  it  is  "far  gone  from 
original  righteousness."  No  more 
striking  proof  of  depravity  could  be 
given  ;  and  in  no  creed  or  confession 
of  faith  is  there  a  more  painful  and 
humiliating  representation  given  of 
human  wickedness,  than  in  this  decla 
ration  of  an  inspired  apostle,  that  men 
are  by  nature  HATERS  OF  Gon. 
^[  Despiteful.  This  word  denotes  those 
who  abuse,  or  treat  with  unkindness 
or  disdain,  those  ivho  are  present. 
Whisperers  and  backbiters  are  those 
who  calumniate  those  who  are  absent. 
1  Proud.  Pride  is  well  understood. 
It  is  an  inordinate  self-esteem  ;  an  un 
reasonable  conceit  of  one's  superiority 
in  talents,  beauty,  wealth,  accomplish 
ments,  &c.  (  Webster.}  Of  the  existence 
of  this  every  where,  there  is  abundant 
proof.  And  it  was  particularly  striking 
among  the  ancients.  The  sect  of  the 
Stoics  was  distinguished  for  it,  and  this 
was  the  general  character  of  their  phi 
losophers.  Men  will  be  proud  where 
they  suppose  none  are  superior;  and 
it  is  only  the  religion  that  reveals  a 
great  and  infinite  God,  and  that  teaches 
that  all  blessings  are  his  gift,  and  that 
he  has  given  us  the  station  wh;r,h  we 


\.  D.  60.J 
31    Without 


CHAPTER  1. 


understanding, 


covenant-breakers,  without1  na- 

1  or,  untocialile. 


tural    affection,   implacable,  un 
merciful  : 


occupy,  that  will  produce  true  humility. 
We  may  add,  that  the  system  of  hea 
thenism  did  not  disclose  the  wickedness 
of  the  heart,  and  that  *his  was  a  main 
reason  why  they  were  elevated  in  i»elf- 
esteem.  ^  Boasters.  Those  who  ar 
rogate  to  themselves  that  which  they 
do  not  possess,  and  glory  in  it.  This 
.s  closely  connected  with  pride.  A 
man  who  has  an  inordinate  self-con 
ceit,  will  not  he  slow  to  proclaim  his 
own  merits  to  those  around  him.  ^  In 
ventors  of  evil  things.  This  doubtless 
refers  to  their  seeking  to  find  out  new 
arts  or  plans  to  practise  evil;  new  de 
vices  to  gratify  their  lusts  and  passions ; 
new  forms  of  luxury,  and  vice,  &c. 
So  intent  were  they  on  practising  evil, 
so  resolved  to  gratify  their  passions, 
that  the  mind  was  excited  to  discover 
new  modes  of  gratification.  In  cities 
of  luxury  and  vice,  this  has  always 
been  done.  Vices  change  their  form, 
men  become  satiated,  and  they  are 
obliged  to  resort  to  some  new  form. 
The  passions  cease  to  be  gratified  with 
old  forms  of  indulgence,  and  conse 
quently  men  are  obliged  to  resort  to 
new  devices  to  pamper  their  appetites, 
and  to  rekindle  their  dying  passions  to 
a  flame.  This  was  eminently  true  of 
ancient  Rome  ;  a  place  where  all  the 
arts  of  luxury,  all  the  devices  of  pas 
sion,  all  the  designs  of  splendid  grati 
fication,  were  called  forth  to  excite  and 
pamper  the  evil  passions  of  men. 
Their  splendid  entertainments,  their 
games,  their  theatres,  their  sports — 
cruel  and  bloody — were  little  else  than 
new  and  ever-varying  inventions  of 
evil  things  to  gratify  the  desires  of  lust 
and  of  pride,  ^f  Disobedient  to  pa 
rents.  This  expresses  the  idea  that 
they  did  not  show  to  parents  that 
honour,  respect,  and  attention  which 
was  due.  This  has  been  a  crime  of 
paganism  in  every  age;  and  though 
among  the  Romans  the  duty  of  honour 
ing  parents  was  enjoined  by  the  laws, 
is  not  improbable  that  the  duty 


was  often  violated,  and  that  parents 
were  treated  with  great  neglect  and 
even  contempt.  "  Disobedience  to  pa 
rents  was  punished  by  the  Jewish  law 
with  death,  and  with  the  Hindoos  it  is 
attended  with  the  loss  of  the  child's  in 
heritance.  The  ancient  Greeks  con 
sidered  the  neglect  of  it  to  be  extremely 
impious,  and  attended  with  the  most 
certain  effects  of  divine  vengeance. 
Solon  ordered  all  persons  who  refused 
to  make  due  provision  for  their  parents 
to  be  punished  with  infamy,  and  the 
same  penalty  was  incurred  for  personal 
violence  towards  them."  Kent's  Com 
mentaries  on  American  Law,  vol.  ii.  p. 
207.  Comp.  Virg.  ^Eniad  ix.  283. 
The  feelings  of  pride  and  haughtiness 
would  lead  to  disregard  of  parents.  It 
might  also  be  felt  that  to  provide  for 
them  when  aged  and  infirm  was  a  bur 
den  ;  and  hence  vhere  would  arise  dis 
regard  f  )T  their  wants,  and  probably 
open  opposition  to  thei*  wishes,  as  be 
ing  the  demands  of  petulance  and  age. 
It  has  been  one  characteristic  of  hea 
thenism  every  where,  that  it  leaves  chil 
dren  to  treat  their  parents  with  neglect 
Among  the  Sandwich  islanders  it  was 
customary,  when  a  parent  was  old,  in 
firm,  and  sick  beyond  the  hope  of  re 
covery,  for  his  own  children  to  bury 
him  alive ;  and  it  has  been  the  common 
custom  in  India  for  children  to  leave 
their  aged  parents  to  perish  on  the 
banks  of  the  Ganges. 

31.  Without  understanding.  In 
considerate,  or  foolish.  See  ver.  21,22. 
1  Covenant  breakers.  Perfidious; 
false  to  their  contracts,  *{  Without 
natural  affection.  This  expression 
denotes  the  want  of  affectionate  regard 
towards  their  children.  The  attachment 
of  parents  to  children  is  one  of  the 
strongest  in  nature,  and  nothing  can 
overcome  it  but  the  most  confirmed 
and  established  wickedness.  And  yet 
the  apostle  charges  o.i  the  heathen 
generally  the  want  of  this  affection. 
He  doubtless  refers  here  to  the  practice 


iti 


ROMANS. 


[A.  D.  GO 


so  common  among  heathens  of  expos 
ing  their  children,  or  putting  them  to 
death.  This  crime,  so  abhorrent  to  all 
the  feelings  of  humanity,  was  common 
among  the  heathen,  and  is  still.  The 
Canaanites,  we  are  told  (Ps.  cvi.  37, 
38),  "sacrificed  their  sons  and  their 
daughters  unto  devils,  and  shed  inno 
cent  blood,  even  the  blood  of  their  sons 
and  their  daughters,  whom  they  sacri 
ficed  unto  the  idols  of  Canaan."  Ma- 
nasseh  among  the  Jews  imitated  their 
example,  and  introduced  the  horrid 
custom  of  sacrificing  children  to  Mo 
loch,  and  set  the  example  by  offering 
his  own.  2  Chron.  xxxhi.  6.  Among 
the  ancient  Persians  it  was  a  common 
custom  to  bury  children  alive.  In  most 
of  the  Grecian  states,  infanticide  was 
not  merely  permitted,  but  actually  en 
forced  by  law.  The  Spartan  lawgiver 
expressly  ordained  that  every  child 
that  was  born  should  be  examined  by 
the  ancient  men  of  the  tribe,  and  that 
if  found  weak  or  deformed,  should  be 
thrown  into  a  deep  cavern  at  the  foot 
of  Mount  Taygetus.  Aristotle,  in  his 
work  on  government,  enjoins  the  ex 
posure  of  children  that  are  naturally 
feeble  and  deformed,  in  order  to  pre 
vent  an  excess  of  population.  But 
among  all  the  nations  of  antiquity,  the 
Romans  were  the  most  unrelenting  in 
their  treatment  of  infants.  Romulus 
obliged  the  citizens  to  bring  up  all 
their  male  children,  and  the  eldest  of 
the  females,  proof  that  the  others  were 
to  be  destroyed.  The  Roman  father 
had  an  absolute  right  over  the  life  of 
his  child,  and  we  have  abundant  proof 
that  that  right  was  often  exercised. 
Romulus  expressly  authorized  the 
destruction  of  all  children  that  were 
deformed,  only  requiring  the  parents 
to  exhibit  them  to  their  five  nearest 
neighbours,  and  to  obtain  their  consent 
to  their  deatL.  The  law  of  the  Twelve 
Tables,  enacteu  in  the  301st  year  of 
Rome,  sanctioned  the  same  barbarous 
practice.  Minucius  Felix  thus  describes 
the  barbarity  of  the  Romans  in  this 
respect:  "I  see  you  exposing  your 
infants  to  wild  beasts  and  birds,  or 
«trang)ing  them  after  the  most  misera 


ble  manner."  (ch.  xxx.)  Pliny  the 
elder  defends  the  right  of  parents  tc 
destroy  their  children,  upon  the  ground 
of  its  being  necessary  in  order  to  pre 
serve  the  population  within  proper 
bounds.  Tertullian,  in  his  apology, 
expresses  himself  boldly  on  this  sub 
ject  "  How  many  of  you  (addressing 
himself  to  the  Roman  people,  and  to. 
the  governors  of  cities  and  provinces) 
might  I  deservedly  charge  with  infant 
murder;  and  not  only  so,  but  among 
the  different  kinds  of  death,  for  choos 
ing  some  of  the  cruelest  for  their  own 
children,  such  as  drowning,  or  starving 
with  cold  or  hunger,  or  exposing  to  the 
mercy  of  dogs;  dying  by  the  sword 
being  too  sweet  a  death  for  children." 
Nor  was  this  practice  arrested  in  the 
Roman  government  until  the  time  of 
Constantine,  the  first  Christian  prince. 
The  Phenicians  and  Carthagenians 
were  in  the  habit  of  sacrificing  infants 
to  the  gods.  It  may  be  added  that  the 
crime  is  no  less  common  among 
modern  pagan  nations.  No  less  than 
9000  children  are  exposed  in  Pekin  in 
China,  annually.  Persons  are  employ 
ed  by  the  police  to  go  through  the 
city  with  carts  every  morning  to  pick 
up  all  the  children  that  may  have  been 
thrown  out  during  the  night.  The 
bodies  are  carried  to  a  common  pit 
without  the  walls  of  the  city,  into 
which  all,  whether  dead  or  living,  are 
promiscuously  thrown.  (Barrow's 
Travels  in  China,  p.  113,  Am.  eo.) 
Among  the  Hindoos  the  practice  is 
perhaps  still  more  common.  In  the 
provinces  of  Cutch  and  Guzerat  alone 
the  number  of  infantile  murders 
amounted,  according  to  the  lowest  calcu 
lation  in  1807,  to  3000  annually  ;  ac 
cording  to  another  calculation,  to 
30,000.  Females  are  almost  the  only 
victims.  (Buchanan's  Researches  in 
Asia,  Eng.  ed.  p.  49.  Ward's  Vie\* 
of  the  Hindoos.)  In  Otaheite,  pre- 
iously  to  the  conversion  of  the  people 
to  Christianity,  it  was  estimated  that 
at  least  tioo-thirds  of  the  children 
were  destroyed.  (Turnbull's  Voyage 
round  the  Worid  in  1800,  2,  3,  and  4.) 
The  natives  of  New  8outh  WaJej 


A    U.  60.  J 


CHAPTER  I. 


47 


32  AVho  knowing  the  judg 
ment  of  God,  that  they  which 
commit  such  things  are  worthy 

were  in  the  habit  of  burying  the  child 
with  its  mother,  if  it  should  happen  to 
die.  (Collins'  Account  of  the  Colony 
of  New  South  Wales,  p.  124,  125.) 
Among  the  Hottentots,  infanticide  is  a 
common  crime.  "  The  altars  of  the 
Mexicans  were  continually  drenched 
in  the  blood  of  infants."  In  Peru,  no 
less  than  two  hundred  infants  were 
sacrificed  on  occasion  of  the  corona 
tion  of  the  Inca.  The  authority  for 
these  melancholy  statements  may  be 
seen  in  Beck's  Medical  Jurisprudence, 
vol.  i.  184—197,  ed.  1823.  See  also 
Robertson's  History  of  America,  p.  221, 
ed.  1821.  This  is  a  specimen  of  the 
views  and  feelings  of  the  heathen 
world ;  and  the  painful  narrative 
might  be  continued  to  almost  any 
length.  After  this  statement,  it  can 
not  surely  be  deemed  a  groundless 
charge  when  the  apostle  accused  them 
of  being  destitute  of  natural  affection. 
H  Implacable.  This  word  properly 
denotes  those  who  will  not  be  recon 
ciled  where  there  is  a  quarrel ;  or  who 
pursue  the  offender  with  unyielding 
revenge.  It  denotes  an  unforgiving 
temper;  and  was  doubtless  common 
among  the  ancients,  as  it  is  among  all 
heathen  people.  The  aborigines  of  this 
country  have  given  the  most  striking 
manifestation  of  this  that  the  world 
has  known.  It  is  well  known  that 
among  them,  neither  time  nor  distance 
will  obliterate  the  memory  of  an  of 
fence;  and  that  the  avenger  will  pursue 
the  offender  over  hills  and  streams, 
and  through  heat  or  snow,  happy  if 
he  may  at  last,  though  at  the  expira 
tion  of  years,  bury  the  tomahawk  in 
the  head  of  his  victim,  though  it  may 
be  at  the  expense  of  his  own  life.  See 
Robertson's  America,  book  iv.  §  Ixxiii. 
— Ixxxi.  T  Unmerciful.  Destitute 
ot  compassion.  As  a  proof  of  this, 
we  may  remark  that  no  provisions  for 
the  poor  or  the  infirm  were  made 
among  the  heathen.  The  sick  and 


of  death,  not  ,nly  do  the  same, 
but *  have  pleasure  in  them  thai 
do  them. 


1  01,  tvnsent  toith  them. 


the  infirm  were  cast  out,  and  doomed 
to  depend  on  the  stinted  charity  of  in 
dividuals.  Pure  religion,  only,  opens 
the  heart  to  the  appeals  of  want ;  and 
nothing  but  Christianity  has  yet  ex 
panded  the  hearts  of  men  to  make 
public  provisions  for  the  poor,  the 
ignorant,  and  the  afflicted. 

32.  Who  knowing.  That  the  Gen- 
tiles  had  a  moral  sense,  or  were  capable 
of  knowing  the  will  of  God  in  this 
case,  is  clear  from  ch.  ii.  14,  15.  The 
means  which  they  had  of  arriving  at 
the  knowledge  of  God  were,  their  own 
reason,  their  conscience,  and  an  ob 
servation  of  the  effects  of  depravity. 
If  The  judgment  of  God.  The  word 
judgment  here  denotes  the  declared 
sentiment  of  God  that  such  things  de 
served  death.  It  does  not  mean  his 
inflictions,  or  his  statutes  or  precepts  • 
but  it  means  that  God  thought  01 
judged  that  they  which  did  such 
things  ought  to  die.  As  they  were 
aware  of  this,  it  showed  their  guilt  in 
still  persevering  in  the  face  of  his 
judgments,  and  his  solemn  purpose  to 
inflict  punishment.  K  Were  -worthy 
of  death.  The  word  death  in  the 
Scriptures  is  often  used  to  denote 
punishment.  But  it  does  not  mean 
here  that  these  deserved  capital  punish 
ment  from  the  civil  magistrate,  but 
that  they  knew  they  were  evil,  and 
offensive  to  God,  and  deserving  of 
punishment  from  his  hand.  See  John 
viii.  51.  Rom.  v.  12 — 19.  *f  Have  plea 
sure,  &c.  They  delight  in  those  who 
commit  sin;  and  hence  encourage 
them  in  it,  and  excite  them  to  it.  This 
was  a  grievous  aggravation  of  the 
offence.  It  greatly  heightens  guilt 
when  we  excite  others  to  do  it,  and 
seduce  them  from  the  ways  of  inno 
cence.  That  this  was  the  case  with 
the  heathen  there  can  be  no  doubt 
Men  do  not  commit  sin  often  alone 
They  need  the  countenance  of  others 
They  "join  hand  in  hand,"  and  be- 


48 


ROMANS. 


[A.  D.  60. 


come  confederate  in  iniquity.  Jill 
social  sins  are  of  this  class;  and  most 
of  those  which  the  apostle  mentioned 
were  sins  of  this  character. 

If  this  revolting  and  melancholy 
picture  of  the  pagan  world  was  a  true 
representation,  then  it  was  clear  that 
*.here  was  need  of  some  other  plan  of 
religion.  And  that  it  was  true  has 
already  in  part  been  seen.  In  the 
conclusion  of  this  chapter  we  may 
make  a  few  additional  observations. 

1.  The  charges  which  the  apostle 
makes  here  were  evidently  those  which 
were  well  known.     He  does  not  even 
appeal  to  their  writings,  as  he  does  on 
some  other  occasions,  for  proof.  Comp. 
Titus   i.    12.     So    well    known   were 
they,  that  there  was  no  need  of  proof. 
A  writer  would  not  advance  charges  in 
this  manner  unless  he  was  confident 
that  they  were  well-founded,  and  could 
not  be  denied. 

2.  They  are  abundantly  sustained 
by    the    heathen    writers    themselves. 
This  we  have  in  part  seen.     In  addi 
tion  we  may  adduce  the  testimony  of 
two  Roman  writers  respecting  the  state 
of    things   at    R'/me  in   the  time   of 
the  apostle.     Livy  says  of  the  age  of 
Augustus,  in  some  respects  the  bright 
est    period   of    the    Roman    history, 
"  Rome   has  increased  by  her  virtues 
until  now,  -whey.  ioe  can  neither  bear 
our  vices  n»r  their  remedy."    Preface 
to  his   History.     Seneca,    one  of  the 
purest  moralists  of   Rome,    who    died 
A.  D.  65,  siys  of  his  own  time,  "  All 
is  full  of  criminality  and  vice;  indeed 
much  more  of  these  is  committed  than 
jan  be  remedied  by  force.  A  monstrous 
:ontest    of    abandoned   wickedness  is 
jarried  Dn.     The  lust  of  sin   increases 
Jaily ;  and    sh&mt  is  daily  more  and 
liore  extinguished     Discarding  respect 
for  all  that    is    g(od  and  sacred,  lust 
i  ashes  on  wherever  it  will.     Vice  no 
lunger  hides  itself.     It  stalks  forth  be 
fore  all  eyes.  So  public  has  abandoned 
wickedness    become,    and  so    openly 
vloes  it  flame  up  in  the  minds  of  all, 
\hat    innocence    is  no  longer  seldom, 
but  has  wholly  ceased  to  exist."  Seneca 
de    Ira,  ii.  8,     Further  authorities  of 


this  kind  could  be  easily  given,  bat 
these  will  show  that  the  apostle  Paul  did 
net  speak  at  random  when  he  charged 
them  with  these  enormous  crimej. 

3.  If  this  was  the  state  of    hings, 
then  it  was  clear  that  there  was  need 
of  another   plan    of    saving  men.     It 
will   be   remembered    that,    in    these 
charges,  the  apostle  speaks  of  the  most 
enlightened  and  refined  natons  of  an 
tiquity  ;  and  especially  that  he  speaks 
of  the  Romans  at  the  very  height  of 
their   power,   intelligence,   and  splen 
dour.     The  experiment  whether  man 
could  save  himself  by  his  own  works, 
had  been  fairly  made.     After  all  that 
their  greatest   philosophers  could   do, 
this  was  the  result,  and  it  is  clear  that 
there  was   need  of  some  better   plan 
than  this.     More  profound  and  labori 
ous  philosophers  than  had  arisen,  the 
pagan  world   could   not  hope   to  see ; 
more  refinement  and  civilization  than 
then  existed,  the  world  could  not  ex 
pect  to  behold  under  heathenism.     At 
this  time,  when    the   experiment   had 
been  made  for  four  thousand  years,  and 
when  the  inefficacy  of  all  human  means, 
even  under  the  most  favourable  circum 
stances,  to  reform  mankind,  had  been 
tried,  the  gospel  was  preached  to  men. 
It  disclosed  another  plan ;  and  its  ef 
fects  were  seen  at  once  throughout  the 
most  abandoned  states  and  cities  of  the 
ancient  world. 

4.  If  this  was  the  state  of  things  in 
the    ancient  heathen  world,  the  same 
may  be  expected    to  be   the   state  of 
heathenism  still.     And  it  is  so.     The 
account  given  here  of  ancient  heathens 
would  apply  substantially  still  to  the 
pagan  world.     The  same  things  have 
been   again   and   again   witnessed    in 
China,   and    Hindoostan,  and   Africa, 
the  Sandwich  Islands,  and  in  aboriginal 
America.  It  would  be  easy  to  multiply 
proofs  almost  without  end  of  this ;  and 
to  this  day  the  heathen  world   is  ex 
hibiting  substantially  the  same  charac 
teristics  that  it  was  in  the  time  of  Paul. 

5.  There  was  need  of  some  better 
religion  than  the  pagan.    After  all  tnat 
infidels  and   deists    have  said    of    the 
sufficiency  of  natural  religion,  yet  here 


A    I)   tiO. 


CHAPTER  II. 


CHAPTER  II. 
^HEREFORE  thou  art  inex 
cusable,  O  man,  whosoever 
thou    art    that    judgest :     for a 


a  2S»m.  12.6,7. 


wherein  thou  judgest  another, 
thou  condemnest  thyself;  for 
thou  that  judgest,  doest  the  same 
things. 


is  the  sad  result.  This  shows  what 
man  can  do,  and  these  facts  will  demon 
strate  for  ever  that  there  was  neetl  of 
some  other  religion  than  that  furnished 
by  the  light  of  nature. 

6.  The    account    in    this    chapter 
shows  the  propriety  of  missionary  ex 
ertions.     So  Paul  judged ;  and  so  we 
should  judge  still.     If  this  be  the  state 

•f  the  world,  and  if  Christianity,  as  all 
Christians  believe,  contains  the  remedy 
for  all  these  evils,  then  it  is  wisdom 
and  benevolence  to  send  it  to  them. 
And  it  is  not  wisdom  or  benevolence 
to  withhold  it  from  them.  Believing 
as  they  do,  Christians  are  bound  to 
send  the  gospel  to  the  heathen  world. 
It  is  on  this  principle  that  modern  mis 
sions  to  the  heathen  are  established  ; 
and  if  the  toils  of  the  apostles  were  de 
manded  to  spread  the  gospel,  then  are 
the  labours  of  Christians  now.  If  it  was 
right,  and  wise,  and  proper  for  them  to 
go  to  other  lands  to  proclaim  "  the  un 
searchable  riches  of  Christ,"  then  it  is 
equally  proper  and  wise  to  do  it  now. 
If  there  was  danger  that  the  heathen 
world  tlien  would  perish  without  the 
gospel,  there  is  equal  danger  that  the 
heathen  world  will  perish  now. 

7.  If  it  should  be  said  that  many  of 
these  things  are  practised  now  in  na 
tions  which  are  called  Christian,  and 
that,  therefore,  the  charge  of  the  apos 
tle  that  this  was  the  effect  of  heathen 
ism  could  not  be  well-founded,  we  may 
reply,  (1.)  That  this  is  true,  too  true. 
But  this  very  fact  shows  the  Jeep  and 
dreadful  depravity  of   human   nature. 
If  such  things  exist  in  lands  that  have 
a  revelation,  what  must  have  been  the 
state  of  those  countries  that  had  none 
of  its  restraints  and  influences  !     But, 
(2.)  These  things  do  not  exist  where 
religion  exerts  its  influence.    They  are 
not   in    the    bosom    of   the    Christian 
church.     They   are   not   practised    by 
Christians.     And    the    effect   of    the 

E 


Christian  religion,  so  far  as  it  has  in 
fluence,  is  to  call  off  men  from  such 
vices,  and  to  make  them  holy  and  pure 
in  their  life.  Let  religion  exert  its  full 
infiitence  on  any  nominally  Christian 
nation,  and  these  things  would  cease. 
Let  it  send  its  influence  into  other 
lands,  and  the  world,  the  now  polluted 
world,  would  become  pure  before  God. 

CHAPTER  II. 

1.  Therefore.  A/o.  The  force  of 
this  word  here  has  been  the  subject  of 
much  discussion.  The  design  of  this 
and  the  following  chapter  is  to  show 
that  the  Jews  were  no  less  guilty  than 
the  Gentiles,  and  that  they  needed  the 
benefit  of  the  same  salvation.  This 
the  apostle  does  by  showing  that  they 
had  greater  light  than  the  Gentiles , 
and  yet  that  they  did  the  same  things. 
Still  they  were  in  the  habit  of  accusing 
and  condemning  the  Gentiles  as  wicked 
and  abandoned ;  while  they  excused 
themselves  on  the  ground  that  they 
possessed  the  law  and  oracles  of  God, 
and  were  his  favourite  people.  The 
apostle  here  affirms  that  they  were  in 
excusable  in  their  sins,  that  they  must 
be  condemned  in  the  sight  of  God,  on 
the  same  ground  on  which  they  con 
demned  the  Gentiles ;  to  wit,  that  they 
had  light  and  yet  committed  wicked 
ness.  If  the  Gentiles  were  without 
excuse  (ch.  i.  20)  in  their  sins,  much 
more  would  the  Jew,  who  condemned 
them,  be  without  excuse  on  the  same 
ground.  The  word  therefore,  I  sup 
pose,  refers  not  to  any  particular  word 
in  the  previous  chapter,  or  to  any  par 
ticular  verse,  but  to  the  general  con 
siderations  which  were  suggested  by  a 
view  of  the  whole  case.  And  its 
sense  might  be  thus  expressed.  « Since 
you  Jews  condemn  the  Gentiles  for  their 
sins,  on  the  ground  that  they  have  the 
means  of  knowing  their  duty,  THKKE- 
FOIIE,  you  who  are  far  more  favoured 
than  they,  are  entirely  without  an  ex 


ROMANS. 


[A.  D. 


cuse  for  the  same  things.'  ^  Thou  art 
inexcusable.  This  does  not  mean 
that  they  were  inexcusable  for  judging 
others;  but  that  they  had  no  excuse 
for  their  sins  before  God;  or  that  they 
were  under  condemnation  for  their 
crimes,  and  needed  the  benefits  of 
another  plan  of  justification.  As  the 
Gentiles  whom  they  judged  were  con 
demned,  and  were  without  excuse  (i. 
20),  so  were  the  Jeivs  who  condemned 
them  without  excuse  on  the  same  prin 
ciple;  and  in  a  still  greater  degree. 
1  O  man.  This  address  is  general  to 
any  man  who  should  do  this.  But  it 
is  plain,  from  the  connexion,  that  he 
means  especially  the  Jews.  The  use 
of  this  word  is  an  instance  of  the  apos 
tle's  skill  in  argument.  If  he  had 
openly  named  the  Jews  here,  it  would 
have  been  likely  to  have  excited  oppo 
sition  from  them.  He  therefore  ap 
proaches  the  subject  gradually,  affirms 
it  of  man  in  general,  and  then  makes 
a  particular  application  to  the  Jews. 
This  he  does  not  do,  however,  until  he 
has  advanced  so  far  in  the  general 
principles  of  his  argument  that  it 
would  be  impossible  for  them  to  evade 
his  conclusions  ;  and  then  he  does  it 
in  the  most  tender,  and  kind,  as  well 
as  convincing  manner,  ver.  17,  &c. 
If  JFhosoever  thou  art  that  jitdgest. 
The  word  jitdgest  ( Kg /vac)  here  is  used 
in  the  sense  of  condemning.  It  is  not 
a  word  of  equal  strength  with  that 
which  is  rendered"  condemnest"  (K^T^.- 
C£/r&c).  It  implies,  however,  that  thev 
were  accustomed  to  express  themselves 
freely  and  severely  of  the  character  and 
doom  of  the  Gentiles.  And  from  the 
New  Testament,  as  well  as  from  their 
own  writings,  there  can  be  no  doubt 
that  such  was  the  fact ;  that  they  re 
garded  the  entire  gentile  world  with 
abhorrence,  considered  them  as  shut 
out  from  the  favour  of  God,  and  ap 
plied  to  them  terms  expressive  of  the 
utmost  contempt.  Comp.  Matt.  xv.  27. 
1  For  -wherein.  For  in  the  same  thing. 
Tliis  implies  that  'substantially  the 
same  crimes  which  were  committed 
among  the  heathen  were  also  commit- 
*«H!  amonu:  the  Jews.  1  Thonjudgest 


another.  The  mean  mg  of  this  cloari) 
is,  '  for  the  same  thing  for  which  you 
condemn  the  heathen,  you  condemn 
yourselves.'  ^  Thou  that  jnilgest. 
You  Jews  who  condemn  other  nations. 
^  Doest  the  same  thi?igs.  It  is  clearly 
implied  here,  that  they  were  guilty  of 
offences  similar  to  those  practised  by 
the  Gentiles.  It  would  not  be  a  just 
principle  of  interpretation  to  press  this 
declaration  as  implying  that  precisely 
the  same  offences,  and  to  the  same  ex 
tent,  were  chargeable  on  them.  Thus 
they  were  not  guilty,  in  the  time  of  the 
apostle,  of  idolatry  ;  but  of  the  other 
crimes  enumerated  in  the  first  chapter, 
the  Jews  might  be  guilty.  The  cha 
racter  of  the  nation,  as  given  in  the 
New  Testament,  is  that  they  were  "  an 
evil  and  adulterous  generation"  (Matt. 
xii.  39.  Comp.  John  viii.  7)  ;  that  they 
were  a  "  generation  of  vipers"  (Matt. 
iii.  7  ;  xii.  34)  ;  that  they  were  wick 
ed  (Matt.  xii.  45)  ;  that  they  were  sin 
ful  (Mark  viii.  38  >  ;  that  they  were 
proud,  haughty,  hypocritical,  &c. 
(Matt,  xxiii.)  If  such  was  the  cha 
racter  of  the  Jewish  ration  in  general, 
there  is  no  improbability  in  supposing 
that  they  practised  most  of  the  crimes 
specified  in  ch.  i.  On  this  verse  we 
may  remark,  (1.)  That  men  are  prone 
to  be  severe  judges  of  others.  (2.) 
This  is  often,  perhaps  commonly,  done 
when  the  accusers  themselves  are 
guilty  of  the  same  offences.  It  often 
happens,  too,  that  men  are  remarkably 
zealous  in  opposing  those  offences  which 
they  themselves  secretly  practise.  A 
remarkable  instance  of  this  occurs  in 
John  viii.  1,  &c.  Thus  David  readily 
condemned  the  supposed  act  of  injus 
tice  mentioned  by  Nathan.  2  8am.  xii. 
1  —  6.  Thus  also  kings  and  emperors 
have  enacted  severe  laws  against  the 
very  crimes  which  they  have  constantly 
committed  themselves.  Nero  executed 
the  laws  of  the  Roman  empire  against 
the  very  crimes  which  he  was  con 
stantly  committing;  and  it  was  a  com 
mon  practice  for  Roman  masters  to 
commit  offences  which  they  punished 
with  death  in  their  slaves.  (See  in- 
stirices  in  Grotiua  en  this  place  % 


A.l>.  60] 


CHAPTER  II. 


51 


2  But  we  ars  sure  th.it  the 
judgment  of  God  is  according  to 
truth,  against  them  which  com- 

(3.)  Remarkable  zeal  against  sin  may  be 
no  proof  of  innocence.  Comp.  Matt.  vii. 
3.  The  zeal  of  persecutors,  and  often 
of  pretended  reformers,  may  be  far 
from  proof  that  they  are  free  from  the 
very  offences  which  they  are  condemn 
ing  in  others.  It  may  all  be  the  work 
of  the  hypocrite  to  conceal  some  base 
design ;  or  of  the  man  who  seeks  to 
show  his  hostility  to  one  kind  of  sin, 
in  order  to  be  a  salvo  to  his  conscience 
for  committing  some  other.  (4.)  The 
heart  is  deceitful.  When  we  judge 
others  we  should  make  it  a  rule  to  ex 
amine  ourselves  on  that  very  point. 
Such  an  examination  might  greatly 
mitigate  the  severity  of  our  judgment ; 
or  might  turn  the  whole  of  our  indig 
nation  against  ourselves. 

2.  But  -we  are  sure.  Greek,  "  We 
know."  That  is,  it  is  the  common 
and  admitted  sentiment  of  mankind. 
It  is  known  and  believed  by  men  gene 
rally  that  God  will  punish  such  crimes. 
It  is  implied  in  this  declaration  that 
this  was  known  to  the  Jews,  and  it 
was  particularly  to  the  purpose  of  the 
apostle  so  to  express  himself  as  to  in 
clude  the  Jews.  They  knew  it  be 
cause  it  was  every  where  taught  in  the 
Old  Testament,  and  it  was  the  acknow 
ledged  doctrine  of  the  nation.  The 
design  of  the  apostle  here,  says  Calvin, 
is  to  take  away  the  subterfuges  of  the 
hypocrite,  lest  he  should  pride  himself 
if  he  obtained  the  praise  of  men,  for  a 
f;ir  more  important  trial  awaited  him  at 
the  bar  of  God.  Outwardly  he  might 
appear  well  to  men ;  but  God  searched 
the  heart,  and  saw  the  secret  as  well  as 
the  open  deeds  of  men,  and  they  who 
practised  secretly  what  they  condemn 
ed  openly,  could  not  expect  to  escape 
the  righteous  judgment  of  God.  God, 
without  respect  of  persons,  would  pu 
nish  wickedness,  whether  it  was  open, 
as  among  the  Gei  'i'ss,  or  whether  it 
was  concealed  und&i  the  guise  of  great 
regard  for  religion,  ar  among  the  Jews. 
^  The  judgment  of  God.  That  God 


mit  such  things. 

3  And  thinkest  thou  this,  O 
man,  that  judgest  them  which  do 

condemns  it,  and  will  punish  it.  He 
regards  those  who  do  these  things  aa 
guilty,  and  will  treat  them  accordingly 
t  According  to  truth.  This  expres 
sion  is  capable  of  two  meanings.  The 
Hebrews  sometimes  use  it  to  denote 
truly  or  certainly.  God  will  certain* 
ly  judge  and  punish  such  deeds. 
Another  meaning,  which  is  probably 
the  correct  one  here,  is  that  God  will 
judge  those  who  are  guilty  of  such 
things,  not  according  to  appearance, 
but  in  integrity,  and  with  righteous 
ness.  He  will  judge  men  according  to 
the  real  nature  of  their  conduct ;  and 
not  as  their  conduct  may  appear  unto 
men.  The  secret,  as  well  as  the  open 
sinner  therefore  ;  the  hypocrite,  as  well 
as  the  abandoned  profligate  ;  must  ex 
pect  to  be  judged  according  to  their 
true  character.  This  meaning  com 
ports  with  the  design  of  the  apostle, 
which  is  to  show  that  the  Jew,  who 
secretly  and  hypocritically  did  the 
very  things  which  he  condemned  in  the 
Gentile,  could  not  escape  the  righteous 
judgment  of  God.  Tf  Against  him. 
That  is,  against  every  man,  no  matter 
of  what  age  or  nation.  f  Which  com 
mit  such  things.  The  crimes  enume 
rated  in  ch.  i.  The  apostle  is  not  to 
be  understood  as  affirming  that  each 
and  every  individual  among  the  Jews 
was  guilty  of  the  specific  crimes  charged 
on  the  heathen,  but  that  they  were  as 
a  people  inclined  to  the  same  things. 
Even  where  they  might  be  externally 
moral,  they  might  be  guilty  of  cherish 
ing  evil  desires  in  their  hearts,  and  thus 
be  guilty  of  the  offence.  Matt.  v.  28. 
When  men  desire  to  do  evil,  and  are 
prevented  by  the  providence  of  God,  it 
is  right  to  punish  them  for  their  evil 
intentions.  The  fact  that  God  prevents 
them  from  carrying  their  evil  purposes 
into  execution  does  not  constitute  a 
difference  between  their  real  character 
and  the  character  of  those  who  are 
su  tiered  to  act  out  their  wicked  designs. 
3.  And  thinnest  t/tott,  &c  Thi*  is. 


ROMANS. 


[A.  D.  60. 


•uch  things,  and  doest  the  same,  |      4  Ordespisestthou  the  riches' 
that  thou  shall  escape  the  judg-    of  his  goodness  and  forbearance 


ment  of  God  ? 


and  long-suffering,  c  not  know- 

c.9.23.        fclsa.30.18.        e  John  4.2. 


an  Appeal  to  their  common  sense,  to 
their  deep  and  instinctive  conviction  of 
what  was  right.  If  they  condemned 
those  who  practised  these  things;  if, 
imperfect  and  obscure  as  their  sense 
of  justice  was;  if,  unholy  as  they 
were,  they  yet  condemned  those  who 
were  guilty  of  these  offences,  would 
not  a  holy  and  just  God  be  far  more 
likely  to  pronounce  judgment  ?  And 
could  they  escape  who  had  themselves 
delivered  a  similar  sentence  1  God  is 
of  "  purer  eyes  than  to  behold  evil,  and 
cannot  look  upon  iniquity."  (Hab.  i. 
13.)  And  if  men  condemned  their 
fellow  men,  how  much  more  would  a 
pure  and  holy  God  condemn  iniquity. 
This  appeal  is  evidently  directed 
against  the  Jetv.  It  was  doubtless  a 
prevalent  sentiment  among  them,  that 
provided  they  adhered  to  the  rites  cf 
their  religion,  and  observed  the  cere 
monial  law,  God  would  not  judge 
them  with  the  same  severity  as  he 
would  the  abandoned  and  idolatrous 
Gentiles.  Comp.  Matt.  iii.  9.  John  viii. 
33.  The  apostle  shows  them  that 
crime  is  crime,  wherever  committed ; 
that  sin  does  not  lose  its  essential  cha 
racter  by  being  committed  in  the  midst 
of  religious  privileges;  and  that  those 
who  professed  to  be  the  people  of  God 
have  no  peculiar  license  to  sin.  Anti- 
nomians  in  all  ages,  like  the  Jews,  have 
supposed  that  they,  being  the  friends  of 
God,  have  a  right  to  do  many  things 
which  would  not  be  proper  in  others ; 
that  what  -would  be  sin  in  others,  they 
may  commit  with  impunity  ;  and  that 
God  will  not  be  strict  to  mark  the 
offences  of  his  people.  Against  all 
this  Paul  is  directly  opposed,  and  the 
Bible  uniformly  teaches  that  the  most 
aggravated  sins  among  men  are  those 
committed  by  the  professed  people  of 
God.  Comp.  Isa.  i.  11 — 17;  Ixv.  2 — 5. 
Rev.  iii.  16. 

4.   Or  despisest.  This  word  properly 
means    to    contemn,  or   to  treat  with 


neglect.  It  does  not  mean  here  that 
they  professedly  treated  God's  good 
ness  with  neglect  or  contempt;  but 
that  they  perverted  and  i  bused  it; 
they  did  not  make  a  proper  use  of  it ; 
they  did  not  regard  it  as  fit  sd  to  lead 
them  to  repentance ;  but  they  derived 
a  practical  impression,  that  because 
God  had  not  come  forth  in  judgment 
and  cut  them  off.  but  had  continued  to 
follow  them  witn  blessings,  that  there 
fore  he  did  not  regard  them  as  sinners, 
or  they  inferred  that  they  were  inno- 
cen4.  and  safe.  This  argument  the 
Jewrf  were  accustomed  to  use  (comp. 
Luke  xiii.  1 — 5.  John  ix.  2);  and 
thus  sinners  still  continue  to  abuse 
the  goodness  and  mercy  of  God. 
Tf  The  riches  of  his  goodness.  This 
is  a  Hebrew  mode  of  speaking,  fo 
"  his  rich  goodness,"  i.  e.  few  his  abun 
dant  or  great  goodness.  Riches  de 
note  superfluity,  or  that  which  abounds, 
or  which  exceeds  a  man's  present 
wants;  and  hence  the  word  in  the 
New  Testament  is  used  to  denote 
abundance  ;  or  that  which  is  very  great 
and  valuable.  See  Note,  ch.  ix.  23. 
Comp.  ch.  xi.  12.  33.  2  Cor.  viii.  2. 
Eph.  i.  7.  18;  iii.  8.  16.  Col.  i.  27. 
Eph.  ii.  4.  The  word  is  used  here  to 
qualify  each  of  the  words  which  fol 
low  it,  his  rich  goodness,  and  forbear 
ance,  and  long  suffering.  ^  Good' 
ess.  Kindness,  benignity.  If  For 
bearance,  uvo%*f.  Literally  his  hold- 
mg-in  or  restraining  his  indignation; 
or  forbearing  to  manifest  his  displea 
sure  against  sin.  ^  Lang-suffering. 
This  word  denotes  his  slowness  to 
anger ;  or  his  suffering  them  to  com 
mit  sins  long  without  punishing  them. 
[I  does  not  differ  essentially  from  for 
bearance.  This  is  shown  by  his  not 
coming  forth,  at  the  moment  that  sin  is 
committed,  to  punish  it.  He  might  do 
t  justly,  but  he  spares  men  from  day 
o  day,  and  year  to  year,  to  give  them 
opportunity  to  repent,  and  be  saved. 


A.  D.  60.] 


CHAPTER  II. 


53 


The  way  in  which  men  despise  or 
abuse  the  goodness  of  God  is  to  infer 
that  He  does  not  intend  to  punish  sin  ; 
that  they  may  do  it  safely  ;  and  instead 
of  turning  from  it,  to  go  on  in  com 
mitting  it  more  constantly,  as  if 
they  were  safe.  "  Because  sentence 
against  an  evil  work  is  not  executed 
speedily,  therefore  the  heart  of  the 
sons  of  men  is  fully  set  in  them  to  do 
evil."  Eccl.  viii.  11.  The  same  thing 
was  true  in  the  time  of  Peter.  2  Pet. 
iii.  3,  4.  And  the  same  thing  is  true 
of  wicked  men  in  every  age;  nor  is 
there  a  more  decisive  proof  of  the 
wickedness  of  the  human  heart,  than 
this  disposition  to  abuse  the  goodness 
of  God,  and  because  he  shows  kind 
ness  and  forbearance,  to  take  .occasion 
to  plunge  deeper  into  sin,  to  forget  his 
mercy,  and  to  provoke  him  to  anger. 
If  Not  knowing.  Not  considering. 
The  word  used  here,  ^.yvtZv,  means 
not  merely  to  be  ignor.int  of,  but  it 
denotes  such  a  degree  of  inattention  as 
to  result  in  ignorance.  Comp.  Hosea  ii. 
8.  In  this  sense  it  denotes  a  voluntary, 
and  therefore  a  criminal  ignorance. 
1  Leadeth  thee,  &c.  Or  the  tendency, 
the  design  of  the  goodness  of  God  is 
to  induce  men  to  repent  of  their  sins, 
and  not  to  lead  them  to  deeper  and 
more  aggravated  iniquity.  The  same 
sentiment  is  expressed  in  2  Pet.  iii.  9, 
"  The  Lord  is  long-suffering  to  us- 
ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  re 
pentance."  See  also  Isa.  xxx.  18,  "  And 
therefore  will  the  Lord  wait,  that  he 
may  be  gracious  unto  you."  Hosea  v. 
15.  Ezek.  xviii.  23.  32.  ^  Repent 
ance.  Change  of  mind,  and  purpose, 
and  life.  The  word  here  evidently 
means,  not  merely  sorrow,  but  a  forsak 
ing  of  sin,  and  turning  from  it.  The  ten 
dency  of  God's  goodness  and  forbear 
ance  to  lead  men  to  repentance,  is  mani 
fest  in  the  following  ways.  (1.)  It  shows 
the  evil  of  transgression  when  it  is  seen 
to  be  committed  against  so  kind  and 
merciful  a  Being.  (2.)  It  is  fitted  to  melt 
and  soften  the  heart.  Judgments  often 
harden  the  sinner's  heart,  and  make  him 
obstinate.  But  if  while  he  does  evil 


God  is  as  constantly  doing  him  good ; 
if  the  patience  of  God  is  seen  from 
year  to  year,  while  the  man  is  rebel 
lious,  it  is  adapted  to  melt  and  sub 
due  the  heart.  (3.)  The  great  mercy 
of  God  in  this  often  appears  to  men  to 
be  overwhelming;  and  so  it  would  to 
all,  if  they  saw  it  as  it  is.  God  beara 
with  men  from  childhood  to  youth ; 
from  youth  to  manhood ;  from  man 
hood  to  old  age ;  often  while  they  vio 
late  every  law,  contemn  his  mercy, 
profane  his  name,  and  disgrace  their 
species ;  and  still,  notwithstanding  all 
this,  his  anger  is  turned  away,  and  the 
sinner  lives,  and  "  riots  in  the  benefi 
cence  of  God."  If  there  is  any  thing 
that  can  affect  the  heart  of  man,  it  is 
this  ;  and  when  he  is  brought  to  see  it, 
and  contemplate  it,  it  rushes  over  the 
soul  and  overwhelms  it  with  bitter  sor 
row.  (4.)  The  mercy  and  forbearance 
of  God  are  constant.  The  manifest 
ations  of  his  goodness  come  in  every 
form;  in  the  sun,  and  light,  and  air; 
in  the  rain,  the  stream,  the  dew-drop , 
in  food,  and  raiment,  and  home;  in 
friends,  and  liberty,  and  protection  ;  in 
health  and  peace ;  and  in  the  gospel 
of  Christ,  and  the  offers  of  life ;  and 
in  all  these  ways  God  is  appealing  to 
his  creatures  each  moment,  and  setting 
before  them  the  evils  of  ingratitude, 
and  beseeching  them  to  turn  and  live. 
And  from  this  passage,  we  cm. not 
but  remark,  (1.)  That  the  most  effect 
ual  preaching  is  that  which  sets  before 
men  most  of  the  goodness  of  God. 
(2.)  Every  man  is  under  obligation  to 
forsake  his  sins,  and  turn  to  God. 
There  is  no  man  who  has  not  seen  re 
peated  proofs  of  his  mercy  and  love.  (3.) 
Sin  is  a  stubborn  and  an  amazing  evil. 
Where  it  can  resist  all  the  appeals  of 
God's  mercy ;  where  the  sinner  can 
make  his  way  down  to  hell  through  all 
the  proofs  of  God's  goodness;  where 
he  can  refuse  to  hear  God  speaking  to 
him  each  day,  and  each  hour,  it  shows 
an  amazing  extent  of  depravity  to  re 
sist  all  this,  and  still  remain  a  sinner. 
Yet  there  aie  thousands  and  millions 
who  do  it ;  and  who  can  be  won  by  no 
exhibition  of  love  or  mercy  to  fo^saka 


ROMANS. 


[A.  D.  GO 


ing   that  the   goodness  of  Goc 
leadeth  °  thee  to  repentance  ? 

5  But,  after  thy  hardness  and 
impenitent  heart,  treasures!  *  up 

aIsa.30.1S.        fcDeut.32.34 


unto  thyself  wrath,  against  the 
day  of  wrath,  and  c  revelation 
of  the  righteous  judgment  of 
God; 


their  sins,  and  turn  to  God.  Happy  is 
the  man  who  is  melted  into  contrition 
by  the  goodness  of  God,  and  who  sees 
and  mourns  over  the  evil  of  sinning 
against  so  good  a  Being  as  is  the  Crea 
tor  and  Parent  of  all. 

5.  But  after  thy  hardness.  The 
word  "  after"  herd  (ICATU)  means 
respect  to,  or  you  act  according  to  the 
direct  tendency  of  a  hard  heart  in 
treasuring  up  wrath.  The  word  hard 
ness  is  used  to  denote  insensibility  of 
mind.  It  properly  means  that  which 
is  insensible  to  the  touch,  or  on  which 
no  impression  is  made  by  contact,  as  a 
stone,  &c.  Hence  it  is  applied  to  the 
mind,  to  denote  a  state  where  no  mo 
tives  make  an  impression ;  which  is 
inse?isible  to  all  the  appeals  made  to 
it.  See  Matt.  xxv.  24 ;  xix.  8.  Acts 
xix.  9.  And  here  it  expresses  a  state 
of  mind  where  the  goodness  and  for 
bearance  of  God  have  no  effect.  The 
man  still  remains  obdurate,  to  use  a 
word  which  has  precisely  the  meaning 
of  the  Greek  in  this  place.  It  is  im 
plied  in  this  expression  that  the  direct 
tendency,  or  the  inevitable  result,  of 
that  state  of  mind  was  to  treasure  up 
wrath,  &c.  ^  Impenitent  heart.  A 
heart  which  is  not  affected  with  sor 
row  for  sin,  in  view  of  the  mercy  and 
goodness  of  God.  This  is  an  expla 
nation  of  what  he  meant  by  hardness. 
1  Treasurest  up.  To  treasure  up,  or 
to  lay  up  treasure,  commonly  denotes 
a  laying  by  in  a  place  of  security  of 
property  that  may  be  of  use  to  us  at 
some  future  period.  In  this  place  it 
is  used,  however,  in  a  more  general 
sense,  *o  accumulate,  to  increase.  It 
still  has  the  idea  of  hoarding  up,  car 
ries  the  thought  beautifully  and  im 
pressively  onward  to  future  times. 
Wrath,  like  wealth  treasured  up,  is 
not  exhausted  at  present,  and  hence 
Ihe  skner  becomes  bolder  in  sin.  But 


it  exists,  for  future  use  ;  it  is  ktpt  in 
store  (comp.  2  Peter  iii.  7)  against 
future  times;  and  the  man  who  com 
mits  sin  is  only  increasing  this  by 
every  act  of  transgression.  The  same 
sentiment  is  taught  in  a  most  solemn 
manner  in  Deut.  xxxii.  34,  35. — It 
may  be  remarked  here,  that  most  men 
have  an  immense  treasure  of  this 
kind  in  store,  which  eternal  ages  of 
pain  will  not  exhaust  or  diminish! 
Stores  of  wrath  are  thus  reserved  foi 
a  guilty  world,  and  in  due  time  it 
"  will  come  upon  man  to  the  utter 
most.'"  1  Thess.  ii.  16.  J  Unto  thy 
self.  For  thyself,  and  not  for  another; 
to  be  exhausted  on  thee,  and  not  on 
your  fellow  man.  This  is  the  case 
with  every  sinner,  as  really  and  as 
certainly  as  though  he  were  the  only 
solitary  mortal  in  existence,  1  Wrath 
Note  ch.  i.  IS.  1  Day  of  -wrath. 
The  day  when  God  shall  show  or  exe 
cute  his  wrath  against  sinners.  Comp. 
Rev.  vi.  17.  1  Thess.  i.  10.  John  iii. 
36.  Eph.  v.  6.  1  Jlnd  revelation. 
Or  the  day  when  the  righteous  judg 
ment  of  God  will  be  revealed,  or 
made  known.  Here  we  learn,  (1.) 
That  the  punishment  of  the  wicked 
will  be  just.  It  will  not  be  a  judg 
ment  of  caprice  or  tyranny,  but 
a  righteous  judgment ;  that  is,  such 
a  judgment  as  it  will  be  right  to 
render,  or  as  ought  to  be  rendered,  and 
THEREFORE  such  as  God  ivill  render, 
or  he  will  do  right.  2  Thess.  i.  6.  (2.) 
The  punishment  of  the  wicked  is 
ruture.  It  is  not  exhausted  in  this 
ife.  It  is  treasured  up  for  a  future 
day,  and  that  day  is  a  day  of  wrath. 
How  contrary  to  this  text  are  the  pre- 
ences  of  those  who  maintain  that  all 
punishment  is  executed  in  this  life. 
^3.)  How  foolish  as  well  as  wicked  is 
t  to  lay  up  such  a  treasure  for  the 
"uture;  to  have  the  only  inheritance  in 


A.  D.  GO.] 
6  Who 


CHAPTER  II. 


55 


will  render  to  every 


man  according  to  his  deeds  : 

aProv.24.12.  Matt.16.27.  Rev.20.12. 


7  To  them,  who,  by  patient 
continuance  in  well  doing,  seek 


the   eternal    world,  an  inheritance  of 
•wrath  and  ivo  ! 

6.  Who  will  render.  That  is,  who 
will  make  retribution  as  a  righteous 
Judge  ;  or  who  will  give  to  every  man 
as  he  deserves.  Tf  To  every  man.  To 
each  one.  This  is  a  general  principle, 
and  it  is  clear  that  in  this  respect  God 
would  deal  with  the  Jew  as  he  does 
with  the  Gentile.  This  general  prin 
ciple  the  apostle  is  establishing,  that  he 
may  bring  it  to  bear  on  the  Jew,  and  to 
show  that  he  cannot  escape  simply  be 
cause  he  is  a  Jew.  Tf  According  to 
his  deeds.  That  is,  a*  he  deserves ; 
or  God  will  be  just,  and  will  treat 
every  man  as  he  ought  to  be  treated, 
or  according  to  his  character.  The 
word  deeds  (tgyai)  is  sometimes  applied 
to  the  external  conduct.  But  it  is 
plain  that  this  is  not  its  meaning  here. 
It  denotes  every  thing  connected  with 
conduct,  including  the  acts  of  the 
mind,  the  motives,  the  principles,  as 
well  as  the  mere  external  act.  Our 
word  character  more  aptly  expresses 
it  than  any  single  word.  It  is  not  true 
that  God  will  treat  men  according  to 
their  external  conduct;  but  the  whole 
language  of  the  Bible  implies  that  he 
will  judge  men  according  to  the  whole 
of  their  conduct,  including  their 
thoughts,  and  principles,  and  motives ; 
i.  e.  as  they  deserve.  The  doctrine  of 
this  place  is  elsewhere  abundantly 
taught  in  the  Bible.  Prov.  xxiv.  12. 
Matt.  xvi.  27.  Rev.  xx.  12.  Jer.  xxxii. 
19.  It  is  to  be  observed  here  that  the 
apostle  does  not  say  that  men  will  be 
rewarded  for  their  deeds  (comp.  Luke 
xvii.  10),  but  according  to  (**/ra)  their 
deeds.  Christians  will  be  saved  on  ac- 
tount  of  the  merits  of  the  Lord  Jesus 
Christ  (Titus  hi.  5),  but  still  the  re 
wards  of  heaven  will  be  according  to 
their  works;  that  is.  they  who  have 
laboured  most,  and  been  most  faithful, 
shall  receive  the  highest  reward,  or 
their  fidelity  in  their  Master's  service 
shall  be  the  measure  or  rule  according 


to  which  the  rewards  of  heaven  shall 
be  distributed.  Matt  xxv.  14 — 29. 
Thus  the  ground  or  reason  ivhy  they 
are  saved  shall  be  the  merits  of  the 
Lord  Jesus.  The  measure  of  their 
happiness  shall  be  according  to  theii 
character  and  deeds.  On  what  prin 
ciple  God  will  distribute  his  rewards 
the  apostle  proceeds  immediately  lo 
state. 

7.  To  them.  Whoever  they  may 
be.  Tf  Patient  continuance.  Who 
by  perseverance  in  well  doing,  or  in  a 
good  work.  It  means  that  they  who 
so  continue,  or  persevere  in  good 
works  as  to  evince  that  they  are  dis 
posed  to  obey  the  law  of  God.  It  does 
not  mean  those  who  perform  one  sin 
gle  act,  but  those  who  so  live  as  to 
show  that  this  is  their  character  to 
obey  God.  It  is  the  uniform  doctrine 
of  the  Bible  that  none  will  be  saved 
but  those  who  persevere  in  a  life  of 
holiness.  Rev.  ii.  10.  Matt.  x.  22. 
Heb.  x.  38,  39.  No  other  conduct 
gives  evidence  of  piety  but  that  which 
continues  in  the  ways  of  righteousness. 
Nor  has  God  ever  promised  eternal  life 
to  men  unless  they  so  persevere  in  a 
life  of  holiness  as  to  show  that  this  is 
their  character,  their  settled  and  firm 
rule  of  action.  The  words  well  doing 
here  denote  such  conduct  as  shall  be 
conformed  to  the  law  of  God ;  not 
merely  external  conduct,  but  that 
which  proceeds  from  a  heart  attached 
to  God  and  his  cause.  ^  Seek  for. 
This  word  properly  denotes  the  act  of 
endeavouring  to  find  any  thing  that  is 
lost.  Matt,  xviii.  12.  Luke  ii.  48,  49t 
But  it  also  denotes  the  act  when  one 
earnestly  strives,  or  desires  to  obtain 
any  thing;  when  he  puts  forth  his 
efforts  to  accomplish  it.  Thus,  Matt. 
vi.  33,  "  Seek  ye  first  the  kingdom  of 
God,"  &c.  Acts  xvi.  10.  1  Cor.  x.  24. 
Luke  xiii.  24.  In  this  place  it  denotes 
an  earnest  and  intense  desire  to  obtain 
eternal  life.  It  does  not  mean  simply 
the  desire  of  a  sinner  to  be  happy,  or 


ROMANS. 


FA.  D.  60 


for  glory  and  honour  and  immor 
tality,  eternal  life: 


8  But   unto   them    that  are  • 
contentious,  and  *  do   not  obey 

a  lTim.6.3,4.        J2Thess.I.8 


the  efforts  of  those  who  are  not  willing 
to  forsake  their  sins  and  yield  to  God, 
but  the  intense  effort  of  those  who  are 
willing  to  forsake  all  their  crimes,  and 
submit  to  God  and  obey  his  laws. 
t  Glo."g  and  honour  and  immortality. 
The  three  words  used  here,  denote 
the  happiness  of  the  heavenly  world. 
They  vary  somewhat  in  their  meaning, 
»nd  are  each  descriptive  of  something 
in  heaven,  that  renders  it  an  object  of 
intense  desire.  The  expressions  are 
cumulative,  or  they  are  designed  to 
express  the  happiness  of  heaven  in 
the  highest  possible  degree.  The 
word  glory  (f*Z*v}  denotes  properly 
praise,  celebrity,  or  any  thing  distin 
guished  for  beauty,  ornament,  ma 
jesty,  splendour,  as  of  the  sun,  &c. ; 
and  then  it  is  used  to  denote  the  highest 
happiness  or  felicity,  as  expressing 
every  thing  that  shall  be  splendid,  rich, 
and  grand.  It  denotes  that  there  will 
be  an  absence  of  every  thing  mean, 
grovelling,  obscure.  The  \vord  honour 
(T^JIV)  implies  rather  the  idea  of  re 
ward,  or  just  retribution — the  honour 
and  reward  which  shall  be  conferred  in 
heaven  on  the  friends  of  God.  It 
stands  opposed  to  contempt,  pover 
ty,  and  want  among  men.  Here 
they  are  despised  by  men ;  there,  they 
shall  be  honoured  by  God.  ^  Immor 
tality.  That  which  is  not  corruptible, 
or  subject  to  decay.  It  is  applied  to 
heaven  as  a  state  where  there  shall  be 
no  decay  or  death,  in  strong  contrast 
with  our  present  condition,  where  all 
things  are  corruptible,  and  soon  vanish 
away.  These  expressions  are  un 
doubtedly  descriptive  of  a  state  of 
things  beyond  the  grave.  They  are 
never  applied  in  the  Scriptures  to  any 
condition  of  things  on  the  earth. 
This  consideration  proves,  therefore, 
that  the  expressions  in  the  next  verse, 
indignation,  &e.  apply  to  the  punish 
ment  of  the  wicked  beyond  the  grave. 
1  Eternal  life.  That  is,  God  will 
'render"  eternal  life  to  those  who 


seek  it  in  this  manner.  This  is  a  great 
principle ;  and  this  shows  that  the 
apostle  means  by  "  their  deeds"  (vei.  6), 
not  merely  their  external  conduct,  but 
their  inward  thoughts,  and  effort* 
evinced  by  their  seeking  for  glory,  &c 
For  the  meaning  of  -the  expression 
"  eternal  life,"  see  Note,  John  v.  24. 

8.  Who  are  contentious.  This  ex 
pression  usually  denotes  those  who 
are  of  a  quarrelsome  or  litigious  dispo 
sition  ;  and  generally  has  reference  to 
controversies  among  men.  But  here 
it  evidently  denotes  a  disposition 
towards  God,  and  is  of  the  same  sig 
nification  as  rebellious,  or  as  opposing 
God.  They  who  contend  with  the 
Almighty  ;  who  resist  his  claims,  who 
rebel  against  his  laws,  and  refuse  to 
submit  to  his  requirements,  however 
made  known.  The  LXX.  use  the  verb 
to  translate  the  Hebrew  word  mo. 
marah,  in  Deut.  xxi.  20.  One  striking 
characteristic  of  the  sinner  is,  that  he 
contends  with  God,  i.  e.  that  he  op 
poses  and  resists  his  claims.  This  is 
the  case  with  all  sinners ;  and  it  was 
particularly  so  with  the  Jews,  and 
hence  the  apostle  used  the  expression 
here  to  characterize  them  particularly. 
His  argument  he  intended  to  apply  to 
the  Jews,  and  hence  he  used  such  an 
expression  as  would  exactly  describe 
them.  This  character  of  being  a  re 
bellious  people  was  one  which  was 
often  charged  on  the  Jewish  nation. 
Deut.  ix.  7.  24;  xxxi.  27.  fsa.  i.  2; 
xxx.  9 ;  Ixv.  2.  Jer.  v.  23.  Ezek.  ii.  3. 
5.  ^  Do  not  obey  the  truth.  Comp. 
ch.  i.  18.  The  truth  here  denotes  the 
divine  will,  which  is  alone  the  light  of 
truth.  (Calvin.)  It  means  true  doc 
trine  in  opposition  to  false  opinions  ; 
and  to  refuse  to  obey  it  is  to  regard  it 
a.»  ialse,  and  to  resist  its  influence. 
j  The  truth  here  means  all  the  correct 
|  representations  which  had  been  made 
i  of  God,  and  his  perfections,  and  law, 
and  claims,  whether  by  the  light  of 
i  nature  or  by  revelation.  The  descrip- 


A.  D.60.] 


CHAPTER  II. 


57 


the  truth,  but  obey  unrighteous 
ness  ;  indignation  and  wrath, 

tion  thus  included  Gentiles  and  Jews 
but  particularly  the  latter,  as  they  hac 
been  more  signally  favoured  with  th< 
light  of  truth.  It  had  been  an  eminen 
characteristic  of  the  Jews  that  they  hac 
refused  to  obey  the  commands  of  the 
true  God.  Josh.  v.  6.  Judg.  ii.  2 ;  vi 
10.  2  Kings  xviii.  12.  Jer.  iii.  13.  25 
xlii.  21  ;  xliii.  4.  7;  ix.  13.  ^  Bu\ 
obey  unrighteousness.  The  expres 
sion  means  that  they  yielded  them 
selves  to  iniquity,  and  thus  became  the 
servants  of  sin.  Rom.  vi.  13.  16,  17. 
1 9.  Iniquity  thus  may  be  said  to  reign 
over  men,  as  they  follow  the  dictates  of 
evil,  make  no  resistance  to  it,  and  im 
plicitly  obey  all  its  hard  requirements. 
1  Indignation  and  wrath.  That  is, 
these  shall  be  rendered  to  those  who 
are  contentious,  &c.  The  difference 
Detween  indignation  and  wrath,  says 
Ammonius,  is  that  the  former  is  of 
short  duration,  but  the  latter  is  a  long 
continued  remembrance  of  evil.  The 
one  is  temporary,  the  other  denotes 
continued  expressions  of  hatred  of 
evil.  Eustathius  says  that  the  word 
indignation  denotes  the  internal  emo 
tion,  but  -wrath  the  external  manifesta 
tion  of  indignation.  (Tholuck.)  Both 
words  refer  to  the  opposition  which 
God  will  cherish  and  express  against 
sin  in  the  world  of  punishment. 

9.  Tribulation.  This  word  com 
monly  denotes  affliction,  or  the  situa 
tion  of  being  pressed  down  by  a  bur 
den,  as  of  trials,  calamities,  &c. ;  and 
hence  to  be  pressed  down  by  punish 
ment  or  pain  inflicted  for  sins.  As  ap 
plied  to  future  punishment,  it  denotes 
the  pressure  of  the  calamities  that  will 
come  ;pon  the  soul  as  the  just  reward 
of  siri.  T  And  anguish,  a-Ttvo^a^ict. 
This  noun  is  used  in  but  three  other 
places  in  the  New  Testament.  Rom. 
viii.  35.  2  Cor.  vi.  4  ;  xii.  10.  The  verb 
is  used  in  2  Cor.  iv.  8 ;  vi.  12.  It  means, 
literally  narrowness  of  place,  want  of 
room,  and  then  the  anxiety  and  distress 
of  mind  which  a  man  experiences  who 
«s  pressed  on  every  side  by  afflictions. 


9   Tribulation    and    anguish, 
upon  every    soul   of    man    that 


and   trials,  and  want,  or    by  punish 
ment,  and  who  does  not  know  where 
he   may   turn   himself  to   find  relief. 
(Schleusner.}     It  is   thus    expressive 
of  the  punishment  of  the  wicked.     It 
means   that  they   shall  be  compressed 
with  the  manifestations  of  God's  dis 
pleasure,  so  as  to  be  in  deep  distress, 
and  so  as  not  to  know  where  to  find 
relief.     These    words    affliction    and 
anguish   are  often   connected.     Rom. 
viii.  35.     Tf    Upon  every  soul  of  man. 
Upon  all  men.     In  Hebrew  the  word 
soul   often  denotes    the  man  himself. 
But  still,  the  apostles,  by  the  use  of 
this  word  here,  meant  perhaps  to  signi 
fy  that  the  punishment  should  not  be 
corporeal,  but  afflicting  the  soul.     It 
should  be  a    spiritual  punishment,  a 
punishment  of  mind.  (Ambrose.     See 
Tholuck.)  t   Of  the  Jew  Jir  st.  Having 
stated    the  general  principle  of  the 
divine  administration,  he  comes  now 
to  make  the  application.    To  the  prin~ 
ciple  there  could  be  no  objection.  And 
the  apostle  now  shows  that  it  was  ap 
plicable  to  the  Jew  as  well  as  the  Greek, 
and  to  the  Jew  pre-eminently.     It  was 
applicable^/? rst,  or  in  an  eminent  degree, 
to  the  Jew,  because,  (1.)  He  had  been 
peculiarly    favoured    with    light    and 
mowledge  on  all  these  subjects.     (2.) 
These  principles  were  fully  stated  in 
lis  own  law,  and  were  in  strict  accord 
ance  with  all  the  teaching  of  the  pro 
)hets.    See  Note  on  ver.  6.    Also  Ps 
vii.  11;  ix.  17;  cxxxix.  19.  Prov.  xiv. 
32.     t    Of  the   Gentile.     That  is,  of 
all   who    were   not   Jews.     On   what 
mnciples  God  will  inflict  punishment 
>n  them,  he  states  in  ver.  12 — 16.     Ii 
s  clear  that  this  refers  to  the  future 
)unishment  of  the  wicked,  for,  (1.)  It 
tands   in    contrast  with   the    eternal 
ife  of  those  who   seek  for  glory  (ver. 
f).     If  this  description  of  the  effect  of 
in  refers  to  this  life,  then  the  effects 
ipoken  of  in  relation  to  the  righteous 
•efer  to  this  life  also.     But  in  no  place 
n  the  Scriptures  is  it  said  I  hat  men 
experience  all  the  blessings  of  eterntA 


doeth  evil,  of  the  Jew  first, 
also  of  the  *  Gentile. 

10  But  glory,  fl  honour,  and 
peace,  to  every  man  that  work- 


r,  Greek,        a  lPet.1.7. 


ROMANS.  [A.  D.  60. 

and   eth  good,  to  the  Jew  first,  and 
also  to  the  *  Gentile  : 

1 1   For  *  there  is  no  respect  of 
persons  with  God. 

I  Deut.10.17.  2Chron.l9.7.  Gal.6.7,8.  lPet.1.17. 


life  in  this  world;  and  the  very  sup 
position  is  absurd.  (2.)  It  is  not  true 
that  there  is  a  just  and  complete 
retribution  to  every  man,  according  to 
his  deeds,  in  this  life.  Many  of  the 
wicked  are  prospered  in  life,  and 
"  there  are  no  bands  in  their  death, 
but  their  strength  is  firm."  Ps.  Ixxiii. 
4.  Many  of  the  righteous  pine  in 
poverty  and  want  and  affliction,  and 
die  in  the  flames  of  persecution. 
Nothing  is  more  clear  than  there  is 
not  in  this  life  a  full  and  equitable  dis 
tribution  of  rewards  and  punishments  ; 
and  as  the  proposition  of  the  apostle 
nere  is,  that  God  WILL  render  to  every 
man  ACCORDING  to  his  deeds  (ver.  6), 
it  follows  that  this  must  be  accomplish 
ed  in  another  world.  (3.)  The  Scrip 
tures  uniformly  affirm,  that  for  the  very 
things  specified  here,  God  will  consign 
men  to  eternal  death.  2  Thess.  i.  8,  "  In 
flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  OBEY  NOT 
the  gospel  of  our  Lord  Jesus  Christ, 
who  shall  be  punished  with  everlasting 
destruction,"  &c.  1  Pet.  iv.  1 7.  We 
may  remark  also,  that  there  could  be 
no  more  alarming  description  of  future 
suffering  than  is  specified  in  this  pas 
sage.  It  is  indignation  ;  it  is  -wrath  ; 
it  is  tribulation;  it  i?  anguish  which 
.he  sinner  is  to  endure  for  ever.  Truly 
men  exposed  to  this  awful  doom  should 
ne  alarmed,  and  should  give  diligence 
to  escape  from  the  wo  which  is  to  come ! 
11.  For.  This  particle  is  used  here 
to  confirm  what  is  said  before,  particu 
larly  that  fthis  punishment  should  be 
experienced  by  the  Jtrw  as  well  as  the 
Gentile.  For  God  would  deal  with 
both  on  the  principles  of  justice. 
f  Respect  of  persons.  The  word  thus 
rendered  means  partiality,  in  pro 
nouncing  judgment,  in  favouring  one 
party  or  individual  more  than  another, 
not  because  his  cause  is  more  just,  but 


on  account  of  something  personal — on 
account  of  his  wealth,  or  rank,  ot 
office,  or  influence,  or  .by  personal 
friendship,  or  by  the  fear  of  him.  It 
has  special  reference  to  a  judge  who 
pronounces  judgment  between  parties 
at  law.  The  exercise  of  such  par 
tiality  was  strictly  and  often  forbidden 
to  the  Jewish  magistrates.  Lev.  xix. 
15.  Deut.  i.  17.  Prov.  xxiv.  23.  James 
ii.  1.  3.  9.  In  his  capacity  as  a  Judge, 
it  is  applied  often  to  God.  It  means 
that  he  will  not  be  influenced  in 
awarding  the  retributions  of  eternity, 
in  actually  pronouncing  and  executing 
sentence,  by  any  partiality,  or  by  icgard 
to  the  wealth,  office,  rank,  or  appear 
ance  of  men.  He  will  judge  righteous 
judgment ;  he  will  judge  men  as  they 
ought  to  be  judged  ;  according  to  their 
character  and  deserts ;  and  not  con 
trary  to  their  character,  or  by  partiality. 
The  connexion  here  demands  that 
this  affirmation  should  be  limited  sole 
ly  to  his  dealing  with  men  AS  THEIR 
JUDGE.  And  in  this  sense,  and  this 
only,  this  is  affirmed  often  of  God  in 
the  Scriptures.  Deut.  x.  17.  2  Chron. 
xix.  7.  Eph.  vi.  9.  Col.  iii.  25.  Gal. 
vi.  7,  8.  1  Pet.  i.  17.  Acts  x.  34.  It 
does  not  affirm  that  he  must  make  all 
his  creatures  equal  in  talent,  health, 
wealth,  or  privilege  ;  it  does  not  imply 
that,  as  a  sovereign,  he  may  not  make  a 
difference  in  their  endowments,  their 
beauty,  strength,  or  graces;  it  does 
not  imply  that  he  may  not  bestow  his 
favours  where  he  pleases  where  all  are 
undeserving,  or  that  he  may  not  make  a 
difference  in  the  characters  of  men  by 
his  providence,  and  by  the  agency  of  his 
Spirit.  All  these  are  actually  done, 
done  not  out  of  any  respect  to  then 
persons,  to  their  rank,  office,  or  wealth, 
but  according  to  his  own  sovereign 
good  pleasure.  Eph.  i.  To  deny  that 
this  is  d  ne,  would  be  to  deny  th*> 


A.  D.  GO.]  CHAPTER  II.  5i) 

12  For  as  many  as  have  sin-    ned  without  law,  shall  also  pe- 

manifest  arrangement  of  things  every 
where  on  the  earth.  To  deny  that 
God  had  a  right  to  do  it,  would  be, 
(1.)  To  maintain  that  sinners  had  a 
clairtt  on  his  favours.  (2.)  That  he 
might  not  do  what  he  willed  with  his 
own  ;  or,  (3.)  To  affirm  that  God  was 
under  obligation  to  make  all  men  with 
just  the  same  talents  and  privileges, 
i.  e.  that  all  creatures  must  be,  in  all 
respects,  just  alike.  This  passage, 
therefore,  is  very  improperly  brought  to 
disprove  the  doctrine  of  decrees,  or 
election,  or  sovereignty.  It  has  re 
spect  to  a  different  thing,  to  the  actual 
exercise  of  the  office  of  the  Judge  of 
the  world;  and  whatever  may  be  the 
truth  about  God's  decrees,  or  his  electing 
love,  this  passage  teaches  nothing  in 
relation  to  either.  It  may  be  added  that 
this  passage  contains  a  most  alarming 
(ruth  for  guilty  rnen.  It  is  that  God  will 
uot  be  influenced  by  partiality,  but 
will  treat  them  just  as  they  de 
serve.  He  will  not  be  won  or  awed 
by  their  rank  or  office ;  by  their 
wealth  or  endowments ;  by  their  num 
bers,  their  power,  or  their  robes  of 
royalty  and  splendour.  Every  man 
should  tremble  at  the  prospect  of  fall 
ing  into  the  hands  of  a  just  God,  who 
will  treat  him  just  as  he  deserves,  and 
should  without  delay  seek  a  refuge  in 
the  Saviour  and  Advocate  provided  for 
the  guilty.  1  John  ii.  1,  2. 

12.  For.  This  is  used  to  give  a 
reason  for  what  he  had  just  said,  or  to 
si  /w  on  what  principles  God  would 
eat  man  so  as  not  to  be  a  respecter  of 
persons.  ^  Jla  many.  Whosoever.  This 
includes  all  who  have  done  it,  and  evi 
dently  has  respect  to  the  gentile  world. 
It  is  of  the  more  importance  to  remark 
this,  because  he  does  not  say  that  it  is 
applicable  to  a  few  only,  or  to  great 
and  incorrigible  instances  of  pagan 
wickedness,  but  it  is  a  universal,  sweep 
ing  declaration,  obviously  including  all. 
1  Have  sinned.  Have  been  guilty  of 
crimes  of  any  kind  toward  God  or 
man.  Sin  is  the  transgression  of  a 
rule  of  conduct,  however  made  known 


to  mankind.  \  Without  law,  dvo'.*««. 
This  expression  evidently  means  with 
out  revealed4  or  -written  law,  ar»  the 
apostle  immediately  says  that  they  had 
a  law  of  nature  (ver.  14,  15).  The 
word  law,  V:<MOC,  is  often  used  to  denote 
the  revealed  law  of  God,  the  Scrip 
tures,  or  revelation  in  general.  Matt 
xii.  5.  Luke  ii.  23,  24 ;  x.  28.  John 
viii.  5.  17.  J  Shall  also  perish, 
u.froKouvTaj.  The  Greek  word  used  here 
occurs  frequently  in  the  New  Testa 
ment.  It  means  to  destroy,  to  lose,  or 
to  corrupt,  and  is  applied  to  life 
(Matt.  x.  39)  ;  to  a  re-ward  of  labour 
(Matt.  x.  42);  to  wisdom  (1  Cor.  i. 
19)  ;  to  bottles  (Matt.  ix.  17).  It  is 
also  used  to  denote  future  punishment, 
or  the  destruction  of  soul  and  body  in 
hell  (Matt.  x.  28  ;  xviii.  14.  Jobn  iii. 
15),  where  it  is  opposed  to  eternal  life, 
and  therefore  denotes  eternal  death. 
Rom.  xiv.  15.  John  xvii.  12.  In  this 
sense  the  word  is  evidently  used  in  this 
verse.  The  connexion  demands  that 
the  reference  should  be  to  a  future 
judgment  to  be  passed  on  the  heathen, 
It  will  be  remarked  here  that  the  apos 
tle  does  not  say  they  shall  be  saved 
without  law.  He  does  not  give  even 
an  intimation  respecting  their  salva 
tion.  The  strain  of  the  argument, 
as  well  as  this  express  declaration, 
shows  that  they  who  had  sinned — and 
in  the  first  chapter  he  had  proved  that 
all  the  heathen  were  sinners — would  be 
punished.  If  any  of  the  heathen  arc 
saved,  it  will  be,  therefore,  an  exception 
to  the  general  rule  in  regard  to  them. 
The  apostles  evidently  believed  that 
the  great  mass  of  them  would  be  de 
stroyed.  On  this  ground  they  evinced 
such,  zeal  to  save  them  ;  on  this  ground 
the  Lord  Jesus  commanded  the  gospel 
to  be  preached  to  them;  and  on  this 
ground  Christians  are  now  engaged  in 
the  effort  to  bring  them  to  the  know 
ledge  of  the  Lord  Jesus.  It  may  be 
added  here,  that  all  modern  investiga 
tions  have  gone  to  confirm  the  position 
tha.t  the  heathen  are  as  degraded  now 
as  they  were  in  thn  ime  of  Paul 


60 

risli  without  law 


ROMANS. 


[AD.  GO. 


and  as  many 
as  have  sinned  in  the  law,  shall 


T  Without  lato.  That  is,  they  shall 
not  be  judged  by  a  law  which  they 
have  not.  They  shall  not  be  tried  and 
condemned  by.  the  revelation  which 
the  Jews  had.  They  shall  be  con 
demned  only  according  to  the  know 
ledge  and  the  law  which  they  actuajly 
possess.  Tliis  is  the  equitable  rule  on 
which  God  will  judge  the  world.  Ac 
cording  to  this,  it  is  not  to  be  appre 
hended  that  they  will  suffer  as  much 
as  those  who  have  the  revealed  wi!i  of 
God.  Comp  Matt.  x.  15 ;  xi.  24. 
Luke  x.  1 2.  ^  Have  sinned  in  the 
'aiv.  Have  sinned  having  the  reveal 
ed  will  of  God,  or  endowed  with  great 
er  light  and  privileges  than  the  heathen 
world.  The  apostle  here  has  undoubt 
ed  reference  to  the  Jeivs  who  had  the 
law  of  God,  and  who  prided  them 
selves  much  on  its  possession.  ^  Shall 
be  judged  by  the  la-ut.  This  is  an 
equitable  and  just  rule  ;  and  to  this  the 
Jews  could  make  no  objection.  Yet 
the  admission  of  this  would  have  led 
Jirectly  to  the  point  to  which  Paul  was 
conducting  his  argument,  to  show  that 
they  also  were  under  condemnation, 
and  needed  a  Saviour.  It  will  be  ob 
served  here,  that  the  apostle  uses  a 
different  expression  in  regard  to  the 
Jews  from  what  he  does  of  the  Gen 
tiles.  He  says  of  the  former,  that  they 
"  shall  be  judged ;"  of  the  latter,  that 
they  "  shall  perish"  It  is  not  certain 
ly  known  why  he  varied  this  expres 
sion.  But  if  conjecture  may  be  allow 
ed,  it  may  have  been  for  the  following 
reasons.  (1.)  If  he  had  affirm  od  of  the 
Jews  that  they  should  perish,  it  would 
at  once  have  excited  their  prejudice, 
and  have  armed  them  against  the  con 
clusion  to  which  he  was  about  to  come. 
Yet  they  could  bear  the  word  to  be 
applied  to  the  heathen,  for  it  was  in 
accordance  with  their  own  views  and 
their  own  mode  of  speaking,  and  was 
strictly  true.  (2.)  The  word  "judged" 
\»  apparently  more  mild,  and  yet  really 


be  judged  by  the  law  ; 

13  (For  a  not  the  hearers  of 

a  JSBIM  J. 22,25. 


more  severe.  It  would  arouse  no  pre 
judice  to  say  that  they  would  be  judged 
by  their  law.  It  was  indeed  paying  a 
sort  of  tribute  cr  regard  to  that  on 
which  they  prided  themselves  so  much, 
the  possession  of  the  law  of  God. 
Still,  it  was  a  word  implying  all  thai 
he  wished  to  say,  and  involving  the 
idea  that  they  would  be  punished  and 
destroyed.  If  it  was  admitted  that  the 
heathen  would  perish  ;  and  if  God  was 
to  judge  the  Jews  by  an  unerring  rule, 
that  is,  according  to  their  privileges  and 
light;  then  it  would  follow  that  they 
would  also  be  condemned,  and  their 
ow?i  minds  would  come  at  once  to  the 
conclusion.  The  change  of  words 
here  may  indicate,  therefore,  a  nice 
tact,  or  delicate  address  in  argument, 
urging  home  to  the  conscience  an  of 
fensive  truth  rather  by  the  deductions 
of  the  mind  of  the  opponent  himself 
than  by  a  harsh  and  severe  charge  of 
the  writer.  In  instances  of  this,  the 
Scriptures  abounds  ;  and  it  was  this 
especially  that  so  eminently  character 
ized  the  arguments  of  our  Saviour. 

13.  For  not  the  hearers,  &c.  The 
same  sentiment  is  implied  in  James  i. 
22.  Matt.  vii.  21.  24.  Luke  vi.  47. 
The  apostle  here  doubtless  designed  tc 
meet  an  objection  of  the  Jews  ;  to  wit, 
that  they  had  the  law,  that  they  mani 
fested  great  deference  for  it,  that  they 
heard  it  read  with  attention,  and  pro 
fessed  a  willingness  to  yield  themselves 
to  it  To  meet  this,  he  states  a  verj 
plain  and  obvious  principle,  that  this 
was  insufficient  to  justify  them  before 
God,  unless  they  rendered  actual  obe 
dience.  1  Are  just.  Are  justified 
before  God,  or  are  personally  holy.  Or, 
in  other  words,  simply  heading  the  law 
is  not  meeting  all  its  requirements 
and  making  men  holy  If  they  ex 
pected  to  be  saved  by  the  laiv,  it  re 
quired  something  more  than  merely  to 
hear  it.  It  demanded  perfect  obedi 
ence.  ^  But  the  doe^s  of  the  laiv. 


A.D  60.] 


CHAPTER  II. 


61 


the  law  are  just  before  God,  bu 
the  doers  of  the  law  shall  be 
justified. 


They  who  comply  entirely  with  its  de 
mands  ;  or  who  yield  to  it  perfect  and 
perpetual  obedience.  This  was  the 
plain  and  obvious  demand,  not  only  of 
common  sense,  but  of  the  Jewish  law 
itself.  Deut.  iv.  1.  Lev.  xviii.  5.  Comp. 
Rom.  x.  9.  1  Shall  be  justified.  Thi 
expression  is  evidently  synonymous 
with  that  in  Lev.  xviii.  5,  where  it  is 
said  that  "  he  shall  live  in  them."  The 
meaning  is,  that  it  is  a  maxim  or 
principle  of  the  law  of  God,  that  if  a 
creature  will  keep  it,  and  obey  it  en 
tirely,  he  shall  not  be  condemned,  but 
shall  be  approved  and  live  for  ever. 
This  does  not  affirm  that  any  one  ever 
has  thus  lived  in  this  vrorld,  but  it  is 
an  affirmation  of  a  great  general  prin 
ciple  of  law,  that  if  a  creature  is  justi 
fied  BY  the  law,  the  obedience  must  be 
entire  and  perpetual.  If  such  were 
the  case,  as  there  would  be  no  ground 
of  condemnation,  man  would  be  saved 
by  the  law.  If  the  Jews,  therefore,  ex 
pected  to  be  saved  by  their  law,  it  must 
be,  not  by  hearing  the  law,  nor  by  being 
called  a  Jew,  but  by  perfect  and  un 
qualified  obedience  to  all  its  require 
ments.  This  passage  is  designed, 
doubtless,  to  meet  a  very  common  and 
pernicious  sentiment  of  the  Jewish 
teachers,  that  all  who  became  hearers 
and  listeners  to  the  law  would  be  saved. 
The  inference  from  the  passage  is, 
that  no  man  can  be  saved  by  his  exter 
nal  privileges,  or  by  an  outward  re 
spectful  deference  to  the  truths  and 
ordinances  of  religion. 

14.  For  when.  The  apostle,  in  ver. 
13,  had  stated  a  general  principle,  that 
the  doers  of  the  law  only  can  be  justi 
fied,  if  justification  is  attempted  by  the 
law.  In  this  verse  and  the  next,  he 
proceeds  to  show  that  the  same  princi 
ple  is  applicable  to  the  heathen  ;  that 
though  they  have  not  the  written  law 
of  God,  yet  that  they  have  sufficient 
knowledge  of  his  will  to  take  away 
«wery  excuse  fcr  sin,  and  consequently 
F 


14  For  when  the  Oentiles, 
which  have  not  the  law,  do  by 
nature  the  things  contained  in 


that  the  course  of  reasoning  by  which 
he  had    come  to  the  conclusion  that 
they    were    guilty,    is   well    founded. 
This  verse  is  not  to  be  understood  as 
affirming,  as  an  historical  fact,  that  any 
of  the  heathen  ever  did  perfectly  obey 
the  law  which  they  had,  any  more  than 
the  previous  verse    affirms   it    of  the 
Jews.     The  main  point  in  the  argu 
ment  is,  that  if  men  are  justified    by 
the  law,  their  obedience  must  be  en 
tire  and  perfect ;  that  this  is  not  to  be 
external  only,  or  to  consist  in  hearing 
or  in  acknowledging  the  justice  of  th*> 
law ;  and  that  the  Gentiles  had  an  op 
portunity  of  illustrating  this  principle 
as  well  as  the  Jews,  since  they  also  had 
a  law  among  themselves.     The  word 
when   (iWv)   does  not  imply  that  the 
lung  shall  certainly  take  place,   but 
s  one  form  of  introducing  a  supposi- 
ion;  or  of  stating  the  connexion  of 
one  thing  with  another.    Matt.  v.  1 1  ; 
vi.  2.  5,  6.  16  ;  x.  19.     It  is,  however, 
rue  that  the  main  things  contained  in 
his  verse,  and  the  next,  actually  oc 
curred,  that   the    Gentiles    did  many 
hings  which  the  law  of  God  required. 
The   Gentiles.     All  who  were  not 
ews.     1    Which  .have  not   the  law. 
Who    have  not  a   revelation,    or   the 
written  word  of  God.     In  the  Greek 
he  article  is  omitted,  "  who  have  not 
aw,"  i.  e.    any  revealed  law.     ^   JJy 
lature.  By  some,  this  phrase  has  been 
upposed   to   belong    to    the   previous 
member  of   the  sentence,  "who  have 
ot    the   law    by   nature"     But   our 
ranslation   is   the   more   natural  and 
isual   construction.      The   expression 
means  clearly    by    the    light   of  con- 
c-ienceand  reason,  and  whatever  other 
lelps  they  may  have  without  revela 
ion.     It  denotes  simply,  in  that  state 
which  is  without  the  revealed  will  of 
God.  In  that  condition  they  had  many 
iclps  of  tradition,  conscience,  reason 
nd  the  observation  of  the  dealings    o. 
ivine  .Providence,  so  that  to  a  consi 


KUMANS. 


[A.  D.  CO. 


tue  law,  these,  having  not  the 

raw,  are  a  law  °  unto  themselves. 

15   Which  si  ow  the  work  of 

;he  law  written  in  their  hearts, 


derable  extent  they  knew  what  was 
right  and  what  was  wrong.  1  Do  the 
things.  Should  they  not  merely  un 
derstand  and  approve,  but  actually 
perform  the  things  required  in  the  law. 
f  Contained  in  the  laio.  Literally 
the  things  of  the  law,  i.  e.  the  things 
which  the  law  requires.  Many  of 
those  things  might  be  done  by  the  hea 
then,  as,  e.  g.  respect  to  parents,  truth, 
justice,  honesty,  chastity.  So  far  as 
they  did  any  of  those  things,  so  far 
they  showed  that  they  had  a  law 
among  themselves.  And  wherein  they 
failed  in  these  things,  they  showed 
that  they  were  justly  condemned. 
Tf  .ire  a  law  unto  themselves.  This 
is  explained  in  the  following  verse.  It 
means  that  their  own  reason  and  con 
science  constituted,  in  these  things,  a 
l:uv,  or  prescribed  that  for  them  which 
the  revealeu  law  did  to  the  Jews. 

15.  Which  show.  Who  thus  evince 
or  show.  ^  The  tvorh  of  the  laiv. 
The  design,  purpose,  or  object  which  is 
contemplated  by  the  revealed  law ; 
that  is,  to  make  known  to  man  his 
duty,  and  to  enforce  the  obligation  to 
perform  it.  This  does  not  mean,  by 
any  means,  that  they  had  all  the 
knowledge  which  the  law  would  im 
part,  for  then  there  would  have  been 
no  need  of  a  revelation,  but  that,  as  far 
as  it  went,  as  far  as  they  had  a  know 
ledge  of  right  and  wrong,  they  coin- 
••idedvj\\\\  the  revealed  will  of  God.  In 
other  words,  the  will  of  God,  whether 
made  known  by  reason  or  revelation, 
will  be  (lie  fame  so  far  as  reason  goes. 
The  diflerence  is  that  revelation  goes 
farther  than  reason ;  sheds  light  on 
new  duties  and  doctrines;  as  the  in 
formation  given  by  the  naked  eye  and 
the  telescope  is  the  same,  except  that 
the  telescope  carries  the  sight  forward, 
ami  reveals  new  worlds  to  the  sight  of 
muii.  11  Written  in  their  hearts. 


their  *  conscience  also  bearing 
witness,  and  their  thoughts  the  * 
mean  while  accusing  or  else 
excusing  one  another.) 

i  or,  the  conscience  witnessing  with  them. 
3  or,  between  themselves. 

The  revealed  law  of  God  was  written 
on  tables  of  stone,  and  then  recorded 
in  the  books  of  the  Old  Testament. 
This  law  the  Gentiles  did  not  possess, 
but,  to  a  certain  extent,  the  same  re 
quirements  were  written  on  their 
hearts.  Though  not  revealed  to  them 
as  to  the  Jews,  yet  they  had  obtained 
the  knowledge  of  them  by  the  light  of 
nature.  The  word  hearts  here  denotes 
the  mind  itself,  as  it  does  also  fre 
quently  in  the  sacred  Scriptures ;  not 
the  heart,  as  the  seat  of  the  affections. 
It  does  not  mean  that  they  loved  or 
even  approved  of  the  law,  but  that 
they  had  knowledge  of  it ;  and  that 
that  knowledge  was  deeply  engraven 
on  their  minds.  ^  Their  conscience. 
This  word  properly  means  the  judg 
ment  of  the  mind  respecting  right  and 
wrong;  or  the  juogment  which  the 
mind  passes  on  the  morality  or  immo 
rality  of  its  own  actions,  when  it  in 
stantly  approves  or  condemns  them.  It 
has  usually  been  termed  the  moral 
sense,  and  is  a  very  important  principle 
in  a  moral  government.  Its  design  is 
to  answer  the  purposes  of  an  ever  at 
tendant  -witness  of  a  man's  conduct ; 
to  compel  him  to  pronounce  on  his 
own  doings,  and  thus  to  excite  him  to 
virtuous  deeds,  to  give  comfort  and 
peace  when  he  does  right,  to  deter  from 
evil  actions  by  making  him,  whether 
he  will  or  no,  his  own  executioner. 
See  John  viii.  9.  Acts  xxiii.  1  ;  xxiv. 
16.  Rom.  ix.  1.  1  Tim.  i.  5.  By  na 
ture  every  man  thus  approves  or  con 
demns  his  own  acts ;  and  there  is  not 
a  profounder  principle  of  the  Divine 
administration,  than  thus  compelling 
every  man  to  pronounce  on  the  moral 
character  of  his  own  conduct.  Con 
science  may  be  enlightened  or  unen 
lightened;  and  its  use  may  be  greatly 
perverted  by  false  opinions.  Its  pro 
vince  is  not  to  cornmuiiicate  any  new 


A.D.  GO.] 


CHAPTER  II. 


1 G  In  tne  day  when  God  shall 


truth,  it  is  simply  to  express  judg 
ment,  and  to  impart  pleasure  or  inflict 
pain  for  a  man's  own  good  or  evil 
conduct.  The  apostle's  argument  does 
not  require  him  to  say  that  conscience 
revealed  any  truth,  or  any  knowledge 
of  duty,  to  the  Gentiles,  but  that  its 
actual  exercise  proved  that  they  had 
a  knowledge  of  the  law  of  God.  Thus 
it  was  a  -witness  simply  of  that  fact. 

I  Bearing  -witness.     To  bear  witness 
is  to  furnish  testimony,  or  proof.    And 
the    exercise  of   the    conscience  here 
showed    or   proved    that   they    had  a 
knowledge  of  the  law.     The  expres 
sion    does    not    mean  that  the    exer 
cise  of  their  conscience  bore  witness 
of  any  thing  to  them,  but  that  its  ex 
ercise  may  he  alleged  as  a  proof  that 
they  were  not  without  some  knowledge 
of  the  law.     ^   Jlnd   their    thoughts. 
The   word  thoughts  (xc^./o/^wi')  means 
properly  reasonings,  or  opinions,  sen 
timents,  &c.     Its  meaning  here  may 
be  expressed  by  the  word   reflections. 
Theii  reflections  on  their  own  conduct 
would  be  attended  with   pain  or  plea 
sure.     It  differs  from  conscience,  inas 
much    as    the  decisions  of  conscience 
are    instantaneous,   and  without  any 
process  of  reasoning.     This  supposes 
subsequent  reflection,  and  it  means  that 
such  reflections  would  only  deepen  and 
confirm  the   decisions    of   conscience. 

II  The  mean  -while.  Margin,  "  Between 
themselves."     The   rendering    in    the 
margin  is  more  in  accordance  with  the 
Greek.      The    expression    sometimes 
means,   in   the  mean   time,  or  at  the 
same  time  ;  and  sometimes  afterward, 
ui     subsequently.      The    Syriac    and 
Latin  Vulgate   render   this  mutually. 
They  seem  to  have  understood  this  as 
affirming    that    the    heathen    among 
themselves,  by  their  writings,  accused 
or  acquitted  one  another,    ^f  Accusing. 
If  the  actions  were  evil.    ^  Excusing. 
That   is,  if  their  actions    were  good. 
'i     One,  another.  The   margin   renders 
this  expression  in  connexion  with  the 
adverb,  translated  "  in  the  meai  while,'? 


judge  the  secrets  °  of  men,  by 


"  between  themselves."  This  view  is 
also  taken  by  many  commentators,  arid 
this  is  its  probable  meaning.  If  so, 
it  denotes  the  fact  that  in  their  re 
flections,  or  their  reasonings  or  dis" 
cussions,  they  accused  each  other  of 
crime,  or  acquitted  one  another;  they 
showed  that  they  had  a  law  ;  that  they 
acted  on  the  supposition  that  they  had. 
To  show  this  was  the  design  of  the 
apostle;  and  there  was  no  further  proof 
of  it  needed  than  that  which  he  here 
adduced.  (1.)  They  had  a  conscience, 
pronouncing  on  their  oivn  acts;  and, 
(2.)  Their  reasonings,  based  on  the 
supposition  of  some  such  common  and 
acknowledged  standard  of  accusing 
or  acquitting,  supposed  the  same  thing. 
If,  therefore,  they  condemned  or  ac 
quitted  themselves  ;  if  in  these  reason 
ings  and  reflections,  they  proceeded  on 
the  principle  that  they  had  some  rule 
of  right  and  wrong,  then  the  proposi 
tion  of  the  apostle  was  made  out  that 
it  was  right  for  God  to  judge  them, 
and  destroy  them,  ver.  8 — 12. 

16.  In  the  day.  This  verse  is  doubt 
less  to  be  connected  with  verse  12,  and 
the  intermediate  verses  are  a  parenthesis, 
and  it  implies  that  the  heathen  world, 
as  well  as  the  Jews,  will  be  arraigned  at 
the  bar  of  judgment.  At  that  time  God 
will  judge  all  in  righteousness,  the  Jew 
by  the  law  which  he  had,  and  the 
heathen  by  the  law  which  he  had. 
t  When  God  shall  judge.  God  is 
often  represented  as  the  Judge  of  man 
kind.  Deut.  xxxii.  36.  Ps.  1.  4.  1  Sam. 
ii.  10.  Eccl.  iii.  17.  Rom.  hi.  6.  Heb. 
xiii.  4.  But  this  does  not  militate 
against  the  fact  that  he  will  do  it  by 
Jesus  Christ.  God  has  appointed  his 
Son  to  administer  judgment;  and  it 
will  be  not  by  God  directly,  but  by 
Jesus  Christ  that  it  will  be  administer 
ed.  ^[  The  secrets  of  men.  See  Luke 
viii.  17.  Eccl.  xii.  14,  "For  God  shall 
bring  every  work  into  judgment,  -with 
every  secret  thing"  &c.  Matt.  x.  26. 
1  Cor.  iv.  5.  The  expression  de 
notes  the  hidden  desires,  lusts,  pass^*ons 


Jesus  Christ,  according  to  my* 
gospel. 


ROMANS.  [A.  D.  GO 

17    Behold,   thou  *     art   call 
ed   a  Jew,   and   reslest   in   the 

b  rer.28. 


and  motives  of  men ;  the  thoughts  of 
the  hearts,  as  well  as  the  outward 
actions  of  the  life.  It  will  be  a  cha 
racteristic  of  the  day  of  judgment, 
that  all  these  will  be  brought  out,  and 
receive  their  appropriate  reward.  The 
propriety  of  this  is  apparent,  for, 
(1.)  It  is  by  these  that  the  character 
is  really  determined.  The  motives  and 
principles  of  a  man  constitute  his 
character,  and  to  judge  him  impartially, 
these  must  be  known.  (2.)  They  are 
not  judged  or  rewarded  in  this  life. 
The  external  conduct  only  can  be  seen 
by  men,  and  of  course  that  only  can 
be  rewarded  or  punished  here.  (3.) 
I.len  of  pure  motives  and  pure  hearts 
are  often  here  basely  aspersed  and  ca 
lumniated.  They  are  persecuted,  tra 
duced,  and  often  overwhelmed  with 
ignominy.  It  is  proper  that  the  secret 
motives  of  their  conduct  should  be 
brought  out,  and  approved.  On  the 
other  hand,  men  of  base  motives ;  men 
of  unprincipled  character,  and  who 
are  corrupt  at  the  heart,  are  often 
lauded,  nattered,  and  exalted  into  pub 
lic  estimation.  It  is  proper  that  their 
secret  principles  should  be  detected, 
and  that  they  should  take  their  proper 
place  in  the  government  of  God.  In 
regard  to  this  expression,  we  may  fur- 
cher  remark,  (1.)  That  the  fact  that 
all  secret  thoughts  and  purposes  will 
be  brought  into  judgment,  invests  the 
judgment  with  an  awful  character. 
Who  should  not  tremble  at  the  idea 
that  the  secret  plans  and  desires  of  his 
soul,  which  he  has  so  long  and  so 
studiously  concealed,  should  be  brought 
out  into  noon-day  in  the  judgment? 
All  his  artifices  of  concealment  shall 
be  then  at  an  end.  He  will  be  able  to 
practise  disguise  no  longer.  He  will 
be  seen  as  he  is ;  and  he  will  receive 
the  doom  he  deserves.  There  will  be 
one  place,  at  least,  where  the  sinner 
shall  be  treated  as  he  ought.  (2.)  To 
execute  this  judgment  implies  the 
power  of  searching  the  heart  •  of  know- 


ing  the  thoughts ;  and  of  developing 
and  unfolding  all  the  purposes  and 
plans  of  the  soul.  Yet  this  is  intrusted 
to  Jesus  Christ,  and  the  fact  that  he 
will  exercise  this,  shows  that  he  is  di 
vine.  Tf  Of  men.  Of  all  men,  whe 
ther  Jew  or  Gentile,  infidel  or  Chris 
tian.  The  day  of  judgment,  therefore, 
may  be  regard'ed  as  a  day  of  universal 
development  of  all  the  plans  and  pur 
poses  that  have  ever  been  entertained  in 
this  world.  ^  By  Jesus  Christ.  The  fact 
that  Jesus  Christ  is  appointed  to  judge 
the  world  is  abundantly  taught  in 
the  Bible.  Acts  xvii.  31.  2  Tim.  iv.  1. 
1  Pet.  iv.  5.  John  v.  22.  27.  1  Thess. 
iv.  16— 18.  Matt.  xxv.  31— 46.  J  Ac 
cording  to  my  gospel.  According  to  the 
gospel  which  /  preach.  Comp.  Acts 
xvii.  31.  2  Tim.  iv.  8.  This  does  not 
mean  that  the  gospel  which  he  preached 
would  be  the  rule  by  which  God  would 
judge  all  mankind,  for  he  had  just 
said  that  the  heathen  world  would  be 
judged  by  a  different  rule,  ver.  12. 
But  it  means  that  he  was  intrusted 
with  the  gospel  to  make  it  known ; 
and  that  one  of  the  great  and  prime 
articles  of  that  gospel  was,  that  God 
would  judge  the  world  by  Jesus  Christ. 
To  make  this  known  he  was  appoint 
ed  ;  and  it  could  be  called  his  gospel 
only  as  being  a  part  of  the  important 
message  with  which  he  was  intrusted. 
17.  Behold.  Having  thus  stated  the 
general  principles  on  which  God 
would  judge  the  world  ;  having  shown 
how  they  condemned  the  Gentiles ; 
and  having  removed  all  objections  to 
them,  he  now  proceeds  to  another  part 
of  his  argument,  to  show  how  they  ap 
plied  to  the  Jews.  By  the  use  of  the 
word  behold,  he  calls  their  attention 
to  it,  as  to  an  important  subject ;  and 
with  great  skill  and  address,  he  states 
their  privileges,  before  he  shows  them 
how  those  privileges  might  enhance 
their  condemnation.  He  admits  an 
their  claims  to  pre-eminence  in  privi 
leges,  and  then  with  great  faithfulness 


A.D.  60.  J 

law,  and   makest  thy  boast  of 
God. 

a  Ps.l47.1£,ai. 


CHAPTER  II.  65 

18    And   knowest  °  his  will 
and  l  approves! b  the  things  thai 

i  or,  Mat  the  things  that  differ.        b  "hil.1.10. 


proceeds  to  show  how,  if  abused,  these 
might  deepen  their  final  destruction.  It 
should  be  observed,  however,  that  the 
word  rendered  behold  is  in  many  MSS. 
written  in  two  words,  It  <fi,  instead  of 
iJt.  If  this,  as  is  probable,  is  the  cor 
rect  reading  there,  it  should  be  ren 
dered,  "  if  now  thou  art,"  &c.  Thus 
the  Syriac,  Latin,  and  Arabic  read  it. 
t  Thou  art  called.  Thou  art  named 
Jew,  implying  that  this  name  was  one 
of  very  high  honour.  This  is  ihe  first 
thing  mentioned  on  which  the  Jew 
would  be  likely  to  pride  himself.  ^  A 
Jeio.  This  was  the  name  by  which  the 
Hebrews  were  at  that  time  generally 
known;  and  it  is  clear  that  they  re 
garded  it  as  a  name  of  honour,  and 
valued  themselves  much  on  it.  See 
Gal.  ii.  1ft.  Rev.  ii.  9.  Its  origin  is 
not  certainly  known.  They  were  call 
ed  the  children  of  Israel  until  the  time 
of  Rehoboam.  When  the  ten  tribes 
were  carried  into  captivity,  but  two  re 
mained,  the  tribes  of  Judah  and  Ben 
jamin.  The  name  Jeivs  was  evidently 
given  to  denote  those  of  the  tribe  of 
Judah,  The  reasons  why  the  name  of 
Benjamin  was  lost  in  that  of  Judah, 
were  probably,  (1.)  Because  the  tribe 
of  Benjamin  was  small,  and  compara 
tively  without  influence  or  importance. 
(2.)  The  Messiah  was  to  be  of  the 
tribe  of  Judah  (Gen.  xlix.  10)  ;  and  that 
tribe  would  therefore  possess  a  con 
sequence  proportioned  to  their  expec 
tation  of  that  event.  The  name  of 
Jeivs  would  therefore  be  one  that  would 
suggest  the  facts  that  they  were  pre 
served  from  captivity,  that  they  had 
received  remarkably  the  protection  of 
God,  and  that  the  Messiah  was  to  be 
sent  to  that  people.  Hence  it  is  not 
wonderful  that  they  should  regard  it 
as  a  special  favour  to  be  a  Jew,  and 
particularly  when  they  added  to  this 
the  idea  of  all  the  other  favours 
connected  with  their  being  the  peculiar 
people  ot  God.  The  ria:ne  Jew  came 
thus  to  denote  all  the  peculiarities  and 

F2 


special  favours  of  their  religion.  U  And 
restest  in  the  laiv.  The  word  rest  here 
is  evidently  used  in  the  sense  of  trust 
ing1  to,  or  leaning  upon.  The  Jew 
leaned  on,  or  relied  on  the  law  for  ac 
ceptance  or  favour  ;  on  the  fact  that  he 
had  the  law,  and  on  his  obedience  to 
it.  It  does  mean  that  he  relied  on  his 
own  works,  though  that  was  true,  but 
that  he  leaned  on  the  fact  that  he  had 
the  law,  and  was  thus  distinguished 
above  others.  The  laiv  here  means  the 
entire  Mosaic  economy ;  or  all  the 
rules  and  regulations  which  Moses  had 
given.  Perhaps  also  it  includes,  as  it 
sometimes  does,  the  whole  of  the  Old 
Testament.  1  Makest  thy  boast  in 
God.  Thou  dost  boast,  or  glory,  that 
thou  hast  the  knowledge  of  the  true 
God,  while  other  nations  are  in  dark 
ness.  On  this  account  the  Jew  felt 
himself  far  elevated  above  all  other 
people,  and  despised  them.  It  was  true 
that  thev  only  had  the  true  knowledge 
of  God,  and  that  he  had  declared  him 
self  to  be  their  God  (Deut.  iv.  7.  Ps. 
cxlvii.  19,  20);  but  this  was  not  a 
ground  for  boasting,  but  for  gratitude. 
This  passage  shows  us  that  it  is  much 
more  common  to  boast  of  privileges 
than  to  be  thankful  for  them,  and  that 
it  is  no  evidence  of  piety  for  a  man  to 
boast  of  his  knowledge  of  God.  A 
humble,  ardent  thankfulness  that  we 
have  that  knowledge — a  thankfulness 
which  leads  us  not  to  despise  others, 
but  to  desire  that  they  may  have  the 
same  privilege — is  an  evidence  of  piety. 
18.  And  knoivcst  his  will.  The 
will  or  commands  of  God.  This  know 
ledge  they  obtained  from  the  Scriptures ; 
and  of  course  in  this  they  were  distin 
guished  from  other  nations.  ^  And 
approvest.  The  word  used  here  is 
capable  of  two  interpretations.  It  may 
mean  either  to  distinguish,  or  to  ap 
prove.  The  word  is  properly  and 
usually  applied  to  the  process  of  testing 
or  trying  metals  by  fire.  Hence  il 
comes  to  be  used  in  a  general  sense 


ROMANS. 


[A.  D.  GO. 


-ire  more  excellent,  being  in 
structed  out  of  the  law  ; 

19  And  art  confident  that  thou 
thyself  art  a  guide  of  the  blind, 

to  try  or  to  distinguish  any  thing  ;  to 
ascertain  its  nature,  quality,  &c.  Luke 
xii.  66.  This  is  probably  its  meaning 
here,  referring  rather  to  the  intellectual 
process  of  discriminating,  than  to  the 
moral  process  of  approving.  It  could 
not,  perhaps,  be  said  with  propriety,  at 
least  the  scope  of  the  passage  does  not 
properly  suppose  this,  that  the  Jew 
approved  or  loved  the  things  of  God  ; 
but  the  scope  of  the  passage  is,  that  the 
Jew  valued  himself  on  his  knowledge 
of  that  which  was  conformable  to  the 
will  of  God.  See  Notes  on  ch.  xiv. 
If  The  things  that  are  more  excellent. 
The  word  here  translated  more  excel 
lent  denotes  properly  the  things  that 
differ  from  others,  and  then  also  the 
things  that  excel.  It  has  an  ambiguity 
similar  to  the  word  translated  "  ap 
proved."  If  the  interpretation  of  that 
word  above  given  is  correct,  then  this 
word  here  means  those  things  that 
differ  from  others.  The  reference  is 
to  the  rites  and  customs,  to  the  dis 
tinctions  of  meats  and  days,  &c. 
prescribed  by  the  law  of  Moses.  The 
Jew  would  pride  himself  on  the  fact 
that  he  had  been  taught  by  the  law  to 
make  these  distinctions,  while  all  the 
heathen  world  had  been  left  in  ignorance 
of  them.  This  was  one  of  the  advan 
tages  on  which  he  valued  himself  and 
his  religion,  f  lleing  instructed,  &c. 
That  is,  in  regard  to  the  one  God,  his 
will,  and  the  distinguishing  rites  of  his 
worship. 

19.  And  art  confident.  This  ex 
pression  denotes  the  full  assurance  of 
the  Jew  that  he  was  superior  in  know 
ledge  to  all  other  people.  It  is  a  re 
markable  fact  that  the  Jews  put  the 
fullest  confidence  in  their  religion. 
Though  proud,  wicked,  and  hypocriti 
cal,  yet  they  were  not  speculative  infi 
dels.  It  was  one  of  their  characteris 
tics,  evinced  through  all  their  history, 
l),r>t  they  ha/1  the  fullest  assurance  that 


a   light  of  them   which  are   in 
darkness, 

20  An  instructor  of  the  fool 
ish,  a  teacher  of  babes,  which 


God  was  the  author  of  their  institu 
tions,  and  that  their  religion  was  his 
appointment.  1  A  guide  of  the  blind. 
A  guide  of  the  blind  is  a  figurative  ex 
pression  to  denote  an  instructor  of  the 
ignorant.  The  blind  here  properly 
refers  to  the  Gentiles,  who  were  thus 
regarded  by  the  Jews.  The  meaning 
is,  that  they  esteemed  themselves  qua 
lified  to  instruct  the.  heathen  world. 
Matt.  xv.  14;  xxiii.  15.  ^  A  light. 
Another  figurative  expression  to  de 
note  a  teacher.  Comp.  Isa.  xlix.  6. 
John  i.  4,  5.  8,  9.  J  In  darkness.  A 
common  expression  to  denote  the  ig 
norance  of  the  gentile  world.  Sje 
Note,  Matt.  iv.  16. 

20.  Of  the  foolish.  The  word  fool 
ish  is  used  in  the  Scriptures  in  two 
significations:  to  denote  those  who  are 
void  of  understanding,  and  to  denote 
the  wicked.  Here  it  is  clearly  used  in 
the  former  sense,  signifying  that  the 
Jew  esteemed  himself  qualified  to  in 
struct  those  without  knowledge,  ^f  Of 
babes.  This  is  the  literal  meaning  of 
tne  original  word.  The  expression  is 
figurative,  and  denotes  those  who  were 
zsignorant  as  children — an  expression 
which  they  would  be  likely  to  apply  to 
all  the  Gentiles.  It  is  evident  that  the 
character  here  given  by  Paul  to  the 
Jews  is  one  which  they  claimed,  and 
of  which  they  were  proud.  They  are 
often  mentioned  as  arrogating  this  pre 
rogative  to  themselves,  of  being  quali 
fied  to  be  guides  and  teachers  of  others. 
Matt.  xv.  14  ;  xxiii.  2.  16.  24.  It  will 
be  remembered,  also,  that  the  Jews 
considered  themselves  to  be  qualified 
to  teach  all  the  world,  and  hence 
evinced  great  zeal  to  make  prose 
lytes.  And  it  is  not  improbable  (TAo- 
luck}  that  their  Rabbles  were  accus 
tomed  to  give  the  names  "  foolish"  and 
"  babes"  to  the  ignorant  proselytes 
which  they  had  made  from  the  hea 
then,  t  Which  hast  the  form  of  know 


A.  D.  GO.] 


CHAPTER  11. 


07 


hast  the  form  a  of  knowledge  and 
of  the  truth  in  the  law : 

21  Thou  *  therefore  .which 
teachest  another,  teachest  thou 
»*ot  thyself  ?  thou  that  preachest 


t2Tim.l.l3;3.5, 


b  Matt.23.3,&c. 


ledge.  The  word  here  translated  form 
properly  denotes  a  delineation  or  pic 
turing'  of  a  thing.  It  is  commonly  used 
to  denote  also  the  appearance  of  any 
object ;  that  which  we  see,  without  re 
ference  to  its  internal  character;  the 
external  figure.  It  sometimes  denotes 
the  external  appearance  as  distinguish 
ed  from  that  which  is  internal ;  or  a 
hypocritical  profession  of  religion  with 
out  its  reality.  2  Tim.  iii.  5,  "  Having 
,he  form  of  godliness,  but  denying  its 
power."  It  is  sometimes  used  in  a 
good,  and  sometimes  in  a  bad  sense. 
Here  it  denotes  that  in  their  teaching 
they  retained  the  semblance,  sketch,  or 
outline  of  the  true  doctrines  of  the  Old 
Testament.  They  had  in  the  Scrip 
tures  a  correct  delineation  of  the  truth. 
Truth  is  the  representation  of  things 
as  they  are  ;  and  the  doctrines  which 
the  Jews  had  in  the  Old  Testament 
were  a  correct  representation  or  deli 
neation  of  the  objects  of  knowledge. 
Comp.  2  Tim.  i.  13.  \  In  the  latv. 
In  the  Scriptures  of  the  Old  Testament. 
In  these  verses  the  apostle  concedes  to 
the  Jews  all  that  they  would  claim. 
Having  made  this  concession  of  their 
superior  knowledge,  he  is  prepared 
with  the  more  fidelity  and  force  to 
convict  them  of  their  deep  and  dread 
ful  depravity  in  sinning  against  the 
superior  light  and  privileges  which 
God  had  conferred  on  them. 

21.  Thou  therefore,  &c.  He  who 
is  a  teacher  of  others  may  be  expected 
to  be  learned  himself.  They  ought  to 
be  found  to  be  possessed  of  superior 
knowledge;  and  by  this  question  the 
apostle  impliedly  reproves  them  for 
their  ignorance.  The  form  of  a  ques 
tion  is  chosen  because  it  conveys  the 
{ruth  with  greater  force.  He  puts  the 
question  as  if  it  were  undeniable  that 
they  were  grossly  ignorant.  Comp 


a  man  should  not  steal,  dost  thou 
steal  ? 

22  Thou  that  sayest  a  man 
should  not  commit  adultery, 
dost  thou  commit  adultery  ?  thou 


Matt,  xxiii.  3,  "  They  say,  and  do  not," 
&c.  t  That  preachest.  This  word 
means  to  proclaim  in  any  manner, 
whether  in  the  synagogue,  or  in  any 
place  of  public  teaching.  ^  Dost  thou 
steal  ?  It  cannot  be  proved,  perhaps, 
that  the  Jews  were  extensively  guilty 
of  this  crime.  It  is  introduced  partly, 
no  doubt,  to  make  the  inconsistency 
of  their  conduct  more  apparent.  We 
expect  a  man  to  set  an  example  of 
what  he  means  by  his  public  instruc 
tion. 

22.  Dost  thou  commit  adultery? 
There  is  no  doubt  that  this  was  a  crime 
very  common  among  the  Jews.  See 
Notes,  Matt.  xii.  39.  John  viii.  1 — 11. 
The  Jewish  Talmud  accuses  some  of 
the  most  celebrated  of  their  Rabbies, 
by  name,  of  this  vice.  (Grotius.)  Jo- 
sephus  also  gives  the  same  account  of 
the  nation.  K  Thou  that  abhorrest 
idols.  It  was  one  of  the  doctrines  ot 
their  religion  to  abhor  idolatry.  This 
they  were  every  where  taught  in  the 
Old  Testament ;  and  this  they  doubt 
less  inculcated  in  their  teaching.  It 
was  impossible  that  they  could  recom 
mend  idolatry.  1  Dost  thou  commit 
sacrilege  ?  Sacrilege  is  the  crime  of 
violating  or  profaning  sacred  things ; 
or  of  appropriating  to  common  pur 
poses  what  has  been  devoted  to  the 
service  of  religion.  In  this  question, 
the  apostle  shows  remarkable  tact  and 
skill.  He  could  not  accuse  them  of 
idolatry,  for  the  Jews,  after  the  Baby 
lonish  captivity,  had  never  fallen  into 
it.  But  then,  though  they  had  not  the 
form,  they  might  have  the  spirit  of 
idolatry.  That  spirit  consisted  in  with 
holding  from  the  true  God  that  which 
was  his  due,  and  bestowing  the  affec 
tions  upon  something  else.  This  the 
Jew  s  did  by  perverting  from  their  pro 
per  ise  the  offerings  which  were  de 


f»8 


ROMANS. 


[A.  D.  60 


that   abhorrest  idols,  dost  t'.iou 


commit  sacrilege  ? 

23  Thou    that    makest 


thy 


boast  of  the  law,  through  break- 


bigned  for  his  honour ;  by  withholding 
that  which  he  demanded  of  tithes  and 
offerings;  and  by  devoting  to  other 
uses  that  which  was  devoted  to  him, 
and  which  properly  belonged  to  his 
service.  That  this  was  a  common 
crime  among  them  is  apparent  from 
Mai.  i.  8.  12—14  ;  iii.  8,  9.  It  is  also 
evident  from  the  New  Testament  that 
the  temple  was  in  many  ways  dese 
crated  and  profaned  in  the  time  of  our 
Saviour.  Notes,  Matt.  xxi.  12,  13. 

23.  Makest  thy  boast,  &c.  To  boast 
in  the  law  implied  their  conviction  of 
its  excellence  and  obligation,  as  a  man 
does  not  boast  of  that  which  he  esteems 
to  be  of  no  value.  ^  Dishonourest  thou 
God.     By  boasting  of  the  law,  they 
proclaimed  their  conviction  that  it  was 
from  God.    By  breaking  it,  they  denied 
it.     And  as  actions  are  a  true  test  of 
man's  real  opinions,  their  breaking  the 
law  did  it  more  dishonour  than  their 
boasting  of  it  did  it  honour.     This  is 
always  the  case.     It  matters  little  what 
a  man's  speculative  opinions  may  be ; 
his  practice  may  do  far  more  to  dis 
grace  religion,  than  his  profession  does 
to  honour  it.     It  is  the  life  and  con 
duct,  and  not  merely  the  profession  of 
the  lips,  that  does  real  honour  to  the 
true  religion.     Alas,  with  what  perti 
nency  and  force  may  this  question  be 
put   to    many    who    call    themselves 
Christians ! 

24.  The  name  of  God.     The  name 
and  character  of  the  true  God.     1  Is 
blasphemed.    Note,  Matt.  ix.  3.     That 
is,  your  conduct  is  such  as  to  lead  the 
heathen  world  to  blaspheme  and  re 
proach  both  your  religion  and  its  Au 
thor.     By  your  hypocrisy  and  crimes 
the  pagan  world  is  led  to  despise  a  re 
ligion  which  is  observed   to  have  no 
effect  in  purifying  and  restraining  its 
professors;  and  of  course  the  reproach 
will  terminate  on   the  Author  of  your 
religion — that  is,  the  tr<  e  God.    A  life 


ing   the   law  dishouourest  thou 
God? 

24  For  the  name  of  God  is 
blasphemed  among  the  Gentiles 


of  purity  would  tend  to  honour  religion 
and  its  Author  ;  a  life  of  impurity  does 
the  reverse.  There  is  no  doubt  that 
this  was  actually  the  effect  of  the  de 
portment  of  the  Jews.  They  were 
scattered  every  where ;  every  where 
they  were  corrupt  and  wicked ;  and 
every  where  they  and  their  religion 
were  despised.  1  Among  the  Gentiles. 
In  the  midst  of  whom  many  Jews  lived. 
1  Through  ym.  By  means  of  you, 
or  as  the  result  of  your  conduct.  It 
may  mean,  that  you  Jews  do  it,  or  pro 
fane  the  name  of  God;  liut  the  con 
nexion  seems  rather  to  require  the  for 
mer  sense.  ^  Jls  it  is  -written.  To 
what  place  the  apostle  has  reference, 
cannot  be  certainly  determined.  There 
are  two  passages  in  the  Old  Testament 
which  will  bear  on  the  case,  and  per 
haps  he  had  them  both  in  his  view. 
Isa.  Hi.  5.  Ezek.  xxxvi.  22,  23.  The 
meaning  is  not  that  the  passages  in 
the  Old  Testament,  referred  to  by  th*» 
phrase  "  as  it  is  written,"  had  any  par 
ticular  reference  to  the  conduct  of  the 
Jews  in  the  time  of  Paul,  but  that  this 
had  been  the  character  of  the  people, 
and  the  effect  of  their  conduct  a*  a  na 
tion,  instances  of  which  had  been  be 
fore  observed  and  recorded  by  the  pro 
phets.  The  same  thing  has  occurred 
to  a  most  melancholy  extent  in  regard 
to  professed  Christian  nations.  For 
purposes  of  commerce,  and  science, 
and  war,  and  traffic,  men  from  nations 
nominally  Christian  have  gone  into 
almost  every  part  of  the  heathen  world. 
But  they  have  not  often  been  real 
Christians.  They  have  been  intent  on 
gain;  and  have  to  a  melancholy  ex 
tent  been  profane,  and  unprincipled, 
and  profligate  men.  Yet  the  heathen 
have  regarded  them  as  Christian*  ;  as 
fair  specimens  of  the  effect  of  the  reli 
gion  of  Christ.  They  have  learned, 
therefore,  to  abuse  the  name  of  Chris 
tian,  and  the  Author  of  the  Christian 


A.  D.  60.J 


CHAPTER  II. 


through  you,  as  it  is  written." 

25  For  circumcision  verily 
profiteth,  if  thou  keep  the  law  : 
but b  if  thou  be  a  breaker  of  the 


a  Ezek.3ti.20,23. 


law,  thy  circumcision  is  made 


uncircumcision. 


26  Therefore   if  c  the    uncir 
cumcision   keep  the  righteous- 


:  Acts  10.34,35. 


religion,  as  encouraging  and  promoting 
profligacy  of  life.  Hence  one  reason, 
among  thousands,  of  the  importance 
of  Christian  missions  to  the  heathen. 
It  is  well  to  disabuse  the  pagan  world 
of  their  erroneous  opinions  of  the  ten 
dency  of  Christianity.  It  is  well  to 
teach  them  that  we  do  not  regard  these 
men  as  Christians.  As  we  have  sent 
to  them  the  -worst  part  of  our  popula 
tion,  it  is  well  to  send  them  holy  men, 
who  shall  exhibit  to  them  the  true  na 
ture  of  Christianity,  and  raise  our  cha 
racter  in  their  eyes  as  a  Christian  peo 
ple.  And  were  there  no  other  result 
of  Christian  missions,  it  would  be  worth 
all  the  expense  and  toil  attending  them, 
to  raise  the  national  character  in  the 
view  of  the  pagan  world. 

25.  For  circumcision.  Note,  John 
vii.  22.  Acts  vii.  8.  This  was  the 
peculiar  rite  by  which  the  relation  to 
the  covenant  of  Abraham  was  recog 
nised  ;  or  by  which  the  right  to  all  the 
privileges  of  a  member  of  the  Jewish 
commonwealth  was  acknowledged.  The 
Jews  of  course  affixed  a  high  impor 
tance  to  the  rite,  f  Ferity  profiteth. 
Is  truly  a  benefit ;  or  is  an  advantage. 
The  meaning  is,  that  their  being  re 
cognised  as  members  of  the  Jewish 
commonwealth,  and  introduced  to  the 
privileges  of  the  Jew,  was  an  advan 
tage.  See  ch.  iii.  1,  2.  The  apostle 
was  not  disposed  to  deny  that  they  pos 
sessed  this  advantage,  but  he  tells  them 
why  it  was  a  benefit,  and  how  it  might 
fail  of  conferring  any  favour,  f  If  thou 
keep  the  laiv.  The  mere  sign  can  be 
of  no  value.  The  mere  fact  of  being 
a  Jew  is  not  what  God  requires.  It 
may  be  a  favour  to  have  his  law,  but 
the  mere  possession  of  the  law  cannot 
entitle  to  the  favour  of  God.  So  it  is 
a  privilege  to  be  born  in  a  Christian 
land;  to  have  had  pious  parents;  to 
be  amidst  the  ordinances  of  religion ; 


to  be  trained  in  Sunday-schools ;  and 
to  be  devoted  to  God  in  baptism :  for 
all  these  are  favourable  circumstances 
for  salvation.  But  none  of  them  en 
title  to  the  favour  of  God ;  and  unless 
they  are  improved  as  they  should  be, 
they  may  be  only  the  means  of  increas 
ing  our  condemnation.  2  Cor.  ii.  16. 
\  Thy  circumcision  is  made  uncir- 
cumcision.  Thy  circumcision,  or  thy 
being  called  a  Jew,  is  of  no  value.  It 
will  not  distinguish  you  from  those 
who  are  not  circumcised.  You  will  be 
treated  as  a  heathen.  No  external  ad 
vantages,  no  name,  or  rite,  or  ceremo 
ny  will  save  you.  God  requires  the 
obedience  of  the  heart  and  of  the  life. 
Where  there  is  a  disposition  to  render 
that,  there  is  an  advantage  in  possess 
ing  the  external  means  of  grace.  Where 
that  is  wanting,  no  rite  or  profession 
can  save.  This  applies  with  as  much 
force  to  those  who  have  been  baptized 
in  infancy,  and  to  those  who  have  made 
a  profession  of  religion  in  a  Christian 
church,  as  to  the  Jew. 

26.  Therefore,  if  the  uncircumct- 
sion.  If  those  who  are  not  circumcised, 
i.  e.  the  heathen.  If  Keep  the  right 
eousness  of  the  laiv.  Keep  that  which 
the  law  of  Moses  commands.  It  could 
not  be  supposed  that  a  heathen  would 
understand  the  requirements  of  the  ce 
remonial  law  ;  but  reference  is  had  here 
to  the  moral  law.  The  apostle  does 
not  expressly  affirm  that  this  was 
ever  done ;  but  he  supposes  the  case, 
to  show  the  true  nature  and  value  of 
the  rites  of  the  Jews.  Tf  Shall  not  Ms 
uncircumcision.  Or,  shall  the  fact 
that  he  is  uncircumcised  stand  in  the 
way  of  the  acceptance  of  his  services  \ 
Or,  shall  he  not  as  certainly  and  as 
readily  be  accepted  by  God  as  if  he 
were  a  Jew  1  Or  in  other  words,  the 
apostle  teaches  the  doctrine  that  ac« 
ceptance  with  God  does  not  depend  on 


70 


his 
for 


ness  of  the  law,  shall  not 
uncircumcision  be  counted 
circumcision  ? 

27  And  shall  not  uncircumci 
sion  which  is  by  nature,  if  it  ful 
fil  the  law,  "judge  thee,  who  by 
the  letter  and  circumcision  dost 
transgress  the  law  ? 

28  For  he  b  is  not  a  Jew  which 

a  Matt.12.41,42.  b  Matt.3.9.  Jno.8.39.  c.9.6,7. 

Oal.o.!5.  Rev.2.9. 

a  man's  external  privileges,  but  on  the 
state  of  the  heart  and  life.  T  Be 
counted  for  circumcision.  Shall  he 
not  be  treated  as  if  he  were  circum 
cised  ?  Shall  his  being  uncircumcised 
be  any  barrier  in  the  way  of  his  ac 
ceptance  with  God  ]  The  word  ren 
dered  "  be  counted,"  is  that  which  is 
commonly  rendered  to  reckon,  TO  IM 
PUTE  ;  and  its  use  here  shows  that  the 
Scripture  use  of  the  word  is  not  to 
transfer,  or  to  charge  with  that  which 
is  not  deserved,  or  net  true.  It  means 
simply  that  a  man  shall  be  treated  as 
if  it  were  so  ;  that  this  want  of  circum 
cision  shall  be  no  bar  to  acceptance. 
There  is  nothing  set  over  to  his  ac 
count  ;  nothing  transferred ;  nothing 
reckoned  different  from  what  it  is. 
God  judges  things  as  they  are  ;  and  a» 
the  man,  though  uncircumcised,  who 
keeps  the  law,  ought  to  be  treated  as 
if  he  had  been  circumcised,  so  he  who 
believes  in  Christ  agreeably  to  the  di 
vine  promise,  and  trusts  to  his  merits 
alone  for  salvation,  ought  to  be  treated 
as  if  he  were  himself  righteous.  God 
judge*  the  thing  as  it  is,  and  treats 
men  as  it  is  proper  to  treat  them,  as 
being  pardoned  and  accepted  through 
his  Son. 

27.  Which  is  by  nature.  Which  is 
the  natural  state  of  man ;  his  condition 
before  he  is  admitted  to  any  of  the  pe 
culiar  rites  of  the  Jewish  religion.  H  If 
it  fulfil  the  law.  If  they  who  are  un 
circumcised  keep  the  law.  ^  Judge 
ihee.  Condemn  thee  as  guilty.  As  we 
sny,  the  conduct  of  such  a  man  con 
demns  us.  He  acts  so  much  more 


ROMANS.  [A.  D   60, 

is  one  outwardly;  neither  is  that 
circumcision  which  is  outward 
in  the  flesh : 

29  But  he  is  a  Jew,  which  is 
one  inwardly  ;  and  circumcision 
is  that  of  the  heart, c  in  the  spi 
rit,  and  not  in  the  letter ;  whose 


praise  d  is  not  of  men,  but  of 
God. 

cDeut.l0.16;30.6.  Jer.4.4  Pbil.3.3.  Col.2.11. 
d2Cor.10.18. 

consistently  and  uprightly  than  we  do, 
that  we  see  our  guilt.  For  a  similar 
mode  of  expression,  see  Matt.  xii.  4 1 , 42. 
1  Who  by  the  letter,  &c.  The  transla 
tion  here  is  certainly  not  happily  express 
ed.  It  is  difficult  to  ascertain  its  mean 
ing.  The  evident  meaning  of  the  ori 
ginal  is,  '  Shall  not  a  heathen  man 
who  has  none  of  your  external  privi 
leges,  if  he  keeps  the  law,  condemn  you 
who  are  Jews;  who,  although  you  have 
the  letter  and  circumcision,  are  never 
theless  transgressors  of  the  law?' 
1  The  letter.  The  word  letter  pro 
perly  means  the  mark  or  character 
from  which  syllables  and  words  are 
formed.  It  is  also  used  in  the  sense 
of  -writing  of  any  kind  (Luke  xvi.  6,  7 
Acts  xxviii.  21.  Gal.  vi.  11),  particu 
larly  the  writings  of  Moses,  denoting, 
by  way  of  eminence,  the  letter,  or  the 
•writing.  Rom.  vii.  6.  2  Tim.  iii.  15. 

28.  For  he  is  not  a  Jeiv,  &c.     He 
who  is  merely  descended  from  Abra 
ham,  and  is  circumcised,  and  externally 
conforms  to  the  law  only,  does  not  pos 
sess  the   true  character,  and  manifest 
the   true    spirit,  contemplated   by  the 
separation  of  the  Jewish  people.    Their 
separation  required  much  anore.  1  Nei 
ther  is  that  circumcision,  &c.     Nei 
ther  does  it  meet  the  full  design  of  the 
rite  of  circumcision,  that  it  is  externally 
performed.  It  contemplated  much  moi-e. 
See  ver.  29. 

29.  But  he  is  a  Jet».    He  comes  up 
to  the  design  of  the  Jewish  institution ; 
he  manifests  truly  what  it  is   to  be  a 
Jew.    t  Which  is  one  imoardly.  Who 
is  in  heart  a  Jew.    Who  has  the  true 


A.  D.GO.j 


CHAPTER  II. 


71 


spirit,  and  fulfils  the  design  of  their 
being  separated  as  a  peculiar  people. 
This  passage  proves  that  the  design  of 
separating  them  was  not  merely  to  per 
form  certain  external  rites,  or  to  con 
form  to  external  observances,  but  to  be 
ft  people  holy  in  heart  and  in  life.  It 
cannot  be  denied  that  this  design  was 
not  generally  understood  in  the  time 
of  the  apostles ;  but  it  was  abundantly 
declared  in  the  Old  Testament.  Deut. 
vi.  5;  x.  12,  13.  20;  xxx.  14.  Isa.  i. 
11—20.  Mic.  vi.  8.  Ps.  li.  16,  17 ;  1.  7 
— 23.  ^  And  circumcision  is  that  of 
the  heart.  That  is,  that  circumcision 
which  is  acceptable  to  God,  and  which 
meets  the  design  of  the  institution,  is 
that  which  is  attended  with  holiness  of 
heart ;  with  the  cutting  off  of  sins ; 
and  with  a  pure  life.  The  design  of 
circumcision  was  to  be  a  sign  of  sepa 
ration  from  the  heathen  world,  and  of 
consecration  to  the  holy  God.  And 
this  design  implied  the  renunciation 
and  forsaking  of  all  sins ;  or  the  cut 
ting  off  of  every  thing  that  was  offen 
sive  to  God.  This  was  a  work  pecu 
liarly  of  the  heart.  This  design  was 
often  stated  and  enforced  in  the  writ 
ings  of  the  Old  Testament.  Deut.  x. 
16,  "  Circumcise,  therefore,  the  foreskin 
of  your  heart,  and  be  no  more  stiff- 
necked."  Jer.  iv.  4.  Deut.  xxx.  6. 
1  In  the  spirit.  This  is  an  expression 
explaining  further  what  he  had  just 
said.  It  does  not  mean  by  the  Holy 
Spirit,  but  that  the  work  was  to  take 
place  i7i  the  soul,  and  not  in  the  body 
only.  It  was  to  be  an  internal,  spirit 
ual  work,  and  not  merely  an  external 
service.  K  And  not  in  the  letter.  That 
is,  not  only  according  to  the  literal,  ex 
ternal  command,  t  Whose  praise, 
<Scc.  Whose  object  is  not  to  secure  the 
praise  of  men.  One  of  the  main  cha 
racteristics  of  the  Jews  in  the  time  of 
Christ  was,  a  desire  to  secure  honour 
among  men,  as  being  exactly  scrupulous 
in  the  performance  of  all  the  duties  of 
their  religion.  They  prided  themselves 
on  their  descent  from  Abraham,  and 
on  their  regular  conformity  to  the  pre 
cepts  of  the  law  of  Moses.  Matt.  iii. 


9;  vi.  2.  5.  Luke  xviii.  10,  11,  12 
Matt,  xxiii.  23.  1  But  of  God.  "  Man 
looketh  on  the  outward  appearance, 
but  the  Lord  looketh  on  the  heart." 
1  Sam.  xvi.  7.  The  praise  of  God  can 
be  bestowed  only  on  those  who  con 
form  really,  and  not  externally  only,  to 
his  requirements. 

The  remarks  which  are  made  here 
respecting  the  Jews,  are  also  strictly 
applicable  to  professing  Christians,  and 
we  may  learn, 

1.  That  the  external  rites  of  religion 
are  of  much  less  importance  than  the 
state  of  the  heart. 

2.  That    the    only    value   of   those 
rites  is  to  promote   holiness  of  heart 
and  life 

3.  That  the  mere  fact  that  we  are 
born  of  pious  ancestors  will  not  save  us. 

4.  That  the  fact  that  we  were  dedi 
cated  to  God  in  baptism  will  not  save  us. 

5.  That  a  mere  profession  of  reli 
gion,  however    orthodox  may  be  our 
creed,  will  not  save  us. 

6.  That   the    estimate   which   men 
may  put  on  our  piety  is  not  the  pro 
per  measure  of  our  true  character  and 
standing. 

7.  It  is  an  inexpressible  privilege  to 
be  in  possession  of  the  word  of  God, 
and  to  know  our  duty.     It  may,  if  im 
proved,  conduce    to   our  elevation    in 
holiness  and  happiness    here,  and    to 
our  eternal  felicity  hereafter. 

8.  It  is  also  a  fearful  thing  to  neg 
lect   the    privileges   which    we  enjoy. 
We  shall  be  judged  according  to  the 
light  which  we  have ;  and  it  will  be 
an   awful  event  to  go  to  eternity  from 
a  Christian  land  unprepared. 

9.  Whatever  may  be  the  destiny  of 
the  heathen,  it  is  our  duty  to    make 
preparatim  to  meet  God.     The  most 
wicked  of  the  heathen  may  meet  a  far 
milder  doom  than  many  who  are  ex 
ternally  moral,  or  who  profess  religion 
in  Christian  lands.     Instead,  therefore, 
of  speculating  on  what  may  be  their 
destiny,  it  is  the  duty  of  every  indi 
vidual  to    be    at  peace    himself   with 
God,  and    to    flee  from  the  wrath  to 
come. 


72 

CHAPTER  III. 

T   advantage  then  hath 
the  Jew  ?  or  what  profit  is 
there  of  circumcision. 

2  Much  every  way  :  chiefly, 


ROMANS.  [A.  D.  GW, 

because  that   unto  them  •  wei« 
committed  the  oracles  of  God. 

3  For  what  if  some6  did  not  be 
lieve  ?  Shall  their  unbelief  mak? 
the  faith  of  God  without  effect  ? 

a  Deut.4.7.8.  fc  c.lO.!«  Heb.4.2. 


CHAPTER  III. 

1.  What  advantage,  &c.     The  de 
sign  of  the  first  part  of  this  chapter  is  to 
answer  some  of  the  objections  which 
might  Ije  offered  by  a  Jew  to  the  state 
ments  in  the  last  chapter.     The  first 
objection  is  stated  in  this  verse.  A  Jew 
would  naturally  ask,  if  the  view  which 
the  apostle   had    given   were    correct, 
what  peculiar  benefit  could  the  Jew 
derive  from  his  religion  ?     The  objec 
tion  would  arise  particularly  from  the 
position  advanced  (ch.  ii.  25,  26),  that 
if  a  heathen  should  do  the  things  re 
quired  by  the  law,  he  would  be  treated 
as  if  he  had  been  circumcised.  Hence 
the  question,  "  what  profit  is  there  of 
circumcision  1" 

2.  Much  every  -way.  Or,  in  every 
respect.     This  is  the   answer   of   the 
apostle    to    the    objection    in    ver.    1. 
1    Chiefly.  That  is,  this  is  the  princi 
pal  advantage,  and  one  including  all 
others.     The  main  benefit  of  being  a 
Jew  is,  to  possess  the  sacred  Scriptures 
and  their  instructions.    ^    Unto  them 
were  committed.     Or  were  intrusted, 
were  confided.     The  word  translated 
"were   committed,"  is  that    which   is 
commonly  employed  to  express  faith 
or  confidence,  and  it  implied  confidence 
in  them  "on  the  part  of  God  in  intrust 
ing  his  oracles  to  them ;  a  confidence 
which  was  not  misplaced,  for  no  peo 
ple  ever  guarded  a  sacred  trust  or  de- 
posite    with    more    fidelity,    than    the 
Jews  did  the  sacred  Scriptures.  \  The 
oracles.     The  word  oracle  among  the 
heathen  meant  properly  the  answer  or 
response  of  a  god,    or  of  some    priest 
supposed  to  be  inspired,  to  an  inquiry 
of  importance,  usually  expressed  in  a 
brief  sententious  way,  and   often  with 
great  ambiguity.  The  place  from  which 
such  a  response  was   usually  obtained 
was  also  called  an  oracle,  as  the  oracle 


at  Delphi,  &c.  These  oracles  were  fre 
quent  among  the  heathen,  and  affairs  of 
great  importance  were  usually  submitted 
to  them.  The  word  rendered  oraclci 
occurs  in  the  New  Testament  but  foui 
times,  Acts  vii.38.  Heb.  v.  12.  1  Pet.  iv. 
1 1 .  Rom.  iii.  2.  It  is  evidently  here  used 
to  denote  the  Scriptures,  as  being  that 
which  was  spoken  by  God,  and  par- 
ticularly  perhaps  the  divine  promises. 
To  possess  these  was  of  course  an 
eminent  privilege,  and  included  all 
others,  as  they  instructed  them  in  their 
duty,  and  were  their  guide  in  every 
thing  that  pertained  to  them  in  this 
life  and  the  life  to  come.  They  con 
tained,  besides,  many  precious  promises 
respecting  the  future  dignity  of  the  na 
tion  in  reference  to  the  Messiah.  No 
higher  favour  can  be  conferred  on  a 
people  than  to  be  put  in  possession  of 
the  sacred  Scriptures.  And  this  fact 
should  excite  us  to  gratitude,  and  lead 
us  to  endeavour  to  extend  them  also  to 
other  nations.  Comp.  Deut.  iv.  7,  8 
Ps.  cxlvii.  1 9,  20. 

3.  For  -what  if  some  did  not  be 
lieve  ?  This  is  to  be  regarded  as 
another  objection  of  a  Jew.  '  What 
then  ?  or  what  follows  ?  if  it  be  admit 
ted  that  some  of  the  nation  did  not 
believe,  does  it  not  follow  that  the 
faithfulness  of  God  in  his  promises 
will  fail  T  The  points  of  the  objection 
are  these  :  ( 1 .)  The  apostle  had  main 
tained  that  the  nation  was  sinful  (ch. 
ii.)  ;  that  is,  that  they  had  not  obeyed 
or  believed  God.  (2.)  This,  the  objector 
for  the  time  admits  or  supposes  in  re 
lation  to  some  of  them.  But,  (3.)  He 
asks  whether  this  does  not  involve  a 
consequence  which  is  not  admissible, 
that  God  is  unfaithful.  Did  not  the 
fact  that  God  chose  them  as  his  people, 
and  entered  into  covenant  with  them 
imply  that  the  Jews  should  be  kept 


A.D.  60.]  CHAPTER  III. 

4  God  forbid  :  yea,  let  God 
be  true,  but  every  man  a  liar ;  as 
it  is  written,  a  That  thou  might- 


from  perdition !  It  was  evidently  their 
Selief  that  all  Jews  would  be  saved, 
and  this  belief  they  grounded  on  his 
covenant  with  their  fathers.  The  doc 
trine  of  the  apostle  (ch.  ii.)  would 
seem  to  imply  that  in  certain  respects 
they  were  on  a  level  with  the  gentile 
nations;  that  if  they  sinned,  they 
would  be  treated  just  like  the  heathen ; 
and  hence  they  asked  of  what  value 
was  the  promise  of  God  1  Had  it  not 
became  vain  and  nugatory?  If  Make 
the  faith.  The  word  faith  here  evi 
dently  means  the  faithfulness  or  fidelity 
of  God  to  his  promises.  Comp.  Matt, 
xiii.  23.  2  Tim.  iii.  10.  Hos.  ii.  20. 
1  Of  none  effect.  Destroy  it ;  or  pre 
vent  him  from  fulfilling  his  promises. 
The  meaning  of  the  objection  is,  that 
the  fact  supposed,  that  the  Jews  would 
become  unfaithful  and  be  lost,  would 
imply  that  God  had  failed  to  keep  his 
promises  to  the  nation ;  or  that  he  had 
made  promises  which  the  result  showed 
ne  was  not  able  to  perform. 

4.  God  forbid.  Greek,  Let  not  this 
be.  The  sense  is,  let  not  this  by  any 
means  be  supposed.  This  is  the  an 
swer  of  the  apostle,  showing  that  no 
such  consequence  followed  from  his 
doctrines ;  and  that  if  any  such  conse 
quence  should  follow,  the  doctrine 
should  be  at  once  abandoned,  and  that 
every  man,  no  matter  who,  should 
be  rather  esteemed  false  than  God. 
The  veracity  of  God  -was  a  great 
first  principle,  which  was  to  be  held, 
whatever  might  be  the  consequence. 
This  implies  that  the  apostle  believed 
that  the  fidelity  of  God  could  be  main 
tained  in  strict  consistency  with  the 
fact  that  any  number  of  the  Jews 
might  be  found  to  be  unfaithful,  and 
be  cast  off.  The  apostle  has  not  enter 
ed  into  an  explanation  of  this,  or  shown 
how  it  could  be,  but  it  is  not  difficult 
to  understand  how  it  was.  The  promise 
made  to  Abraham,  and  the  fathers,  was 
not  unconditional  and  absolute,  that 
G 


73 

est  be  justified  in  thy  sayings, 
and  mightest  overcome  when 
thou  art  judged. 


all  the  Jews  should  be  saved.  It  wa. 
implied  that  they  were  to  be  obedient : 
and  that  if  they  were  not,  they  would 
be  cast  off.  Gen.  xviii.  19.  Though 
the  apostle  has  not  stated  it  here,  yet 
he  has  considered  it  at  length  in  another 
part  of  this  epistle,  and  showed  that  it 
was  not  only  consistent  with  the  origi 
nal  promise  that  a  part  of  the  Jews 
should  be  found  unfaithful,  and  be  cast 
off,  but  that  it  had  actually  occurred 
according  to  the  prophets,  ch.  x.  16 — 
21  ;  xi.  Thus  the  fidelity  of  God  was 
preserved  ;  at  the  same  time  that  it  was 
a  matter  of  fact  that  no  .small  part  of 
the  nation  was  rejected  and  lost,  f  Let 
God  be  true.  Let  God  be  esteemed  true 
and  faithful,  whatever  consequence 
may  follow.  This  was  a  first  principle, 
and  should  be  now,  that  God  should  be 
believed  to  be  a  God  of  truth,  what 
ever  consequence  it  might  involve. 
How  happy  would  it  be,  if  all  men 
would  regard  this  as  a  fixed  principle, 
a  matter  not  to  be  questioned  in  their 
hearts,  or  debated  about,  that  God  is 
true  to  his  word  !  How  much  doubt 
and  anxiety  would  it  save  professing 
Christians ;  and  how  much  error  would 
it  save  among  sinners  !  Amidst  all  the 
agitations  of  the  world,  all  conflicts, 
debates,  and  trials,  it  would  be  a  fixed 
position  where  every  man  might  find 
rest,  and  which  would  do  more  than  all 
other  things  to  allay  the  tempests  and 
smooth  the  agitated  waves  of  human 
life.  ^  But  every  man  a  liar.  Though 
every  man  and  every  other  opinion 
should  be  found  to  be  false.  Of  course 
this  included  the  apostle  and  his  rea 
soning  ;  an.l  the  expression  is  one  of 
those  which  show  his  magnanimity 
and  greatness  of  soul.  It  implies  that 
every  opinion  which  he  and  all  others 
held  ;  every  doctrine  which  had  been 
defended ;  should  be  at  once  abandoned, 
if  it  implied  that  God  was  false.  It 
was  to  be  assumed  as  a  first  principle 
in  all  religion  and  all  reasoning,  that 


if  a  doctrine  implied  that  God  was  not 
faithful,  it  was  of  course  a  false  doc 
trine.  This  showed  his  firm  convic 
tion  that  the  doctrine  which  he  advanc 
ed  was  strictly  in  accordance  with  the 
veracity  of  the  divine  promise.  What 
a  noble  principle  is  this !  How  stri 
kingly  illustrative  of  the  humility  of 
true  piety,  and  of  the  confidence  which 
true  piety  places  in  God  above  all  the 
deductions  of  human  reason !  And 
if  all  men  were  willing  to  sacrifice  their 
opinions  when  they  appeared  to  impinge 
on  the  veracity  of  God  ;  if  they  started 
back  with  instinctive  shuddering  at  the 
very  supposition  of  such  a  want  of  fide 
lity  in  him ;  how  soon  would  it  put  an 
end  to  the  boastings  of  error,  to  the 
j'ride  of  philosophy,  to  lofty  dictation 
in  religion  !  No  man  with  this  feeling 
could  be  for  a  moment  a  Universalist ; 
and  none  could  be  an  infidel.  Tf  Jls  it 
is  -written.  Ps.  li.  4.  To  confirm  the 
sentiment  which  he  had  just  advanced, 
and  to  show  that  it  accorded  with  the 
spirit  of  religion  as  expressed  in  the 
Jewish  writings,  the  apostle  appeals 
to  the  language  of  David,  uttered  in 
a  state  of  deep  penitence  for  past  trans 
gressions.  Of  all  quotations  ever  made, 
this  is  one  of  the  most  beautiful  and 
most  happy.  David  was  overwhelmed 
with  grief;  he  saw  his  crime  to  be 
awful ;  he  feared  the  displeasure  of 
God,  and  trembled  before  him.  Yet 
lie  held  it  as  a  Jixed,  indisputable 
principle  that  GOD  WAS  RIGHT.  This 
he  never  once  thought  of  calling  in  ques 
tion.  He  had  sinned  against  God,  God 
only ;  and  he  did  not  once  think  of  call 
ing  in  question  the  fact  that  God  was 
just  altogether  in  reproving  him  for  his 
sin,  and  in  pronouncing  against  him 
the  sentence  of  condemnation.  ^  That 
th'-ni  mightest  be  justified.  That  thou 
mightcst  be  regarded  as  just  or  right; 
or,  that  it  may  appear  that  God  is  not 
unjust.  This  aces  not  mean  that  Da 
vid  had  sinned  against  God  for  the 
[mrpoae  of  justifying  him,  but  that 
he  now  clearly  saw  that  his  sin  had 
b^en  so  directly  against  him,  and  so 
aggravated,  that  God  was  right  in  his 
sentence  of  condemnation.  ^  In  thi 


KOMANS.  [A.D.oO 

sayings.  In  what  thou  hatit  spoken , 
that  is,  in  thy,  sentence  of  condemna 
tion  ;  in  thy  words  in  relation  to  this 
offence.  It  may  help  us  to  understand 
this,  to  remember  that  the  psalm  was 
written  immediately  after  Nathan,  at 
the  command  of  God,  had  gone  to  re 
prove  David  for  his  crime.  (See  the 
title  of  the  psalm.)  God,  by  the  mouth 
of  Nathan,  had  expressly  condemned 
David  for  his  crime.  To  this  expres 
sion  of  condemnation  David  doubtless 
refers  by  the  expression  "  in  thy  say 
ings."  See  2  Sam.  xii.  7 — 13.  1  Anil 
mightest  overcome.  In  the  Hebrew, 
'  mightest  be  pure,1  or  mightest  be  es 
teemed  pure,  or  just.  The  word  which 
the  LXX.  and  the  apostle  have  used, 
"mightcst  overcome,"  is  sometimes  used 
with  reference  to  litigations  or  trials  in 
a  court  of  justice.  He  that  was  accused 
and  acquitted,  or  who  was  adjudged  to 
be  innocent,  might  be  said  to  overcome, 
or  to  gain  the  cause.'  The  expression 
is  thus  used  here.  As  if  there  were  a 
trial  between  David  and  God,  God 
would  overcome ;  that  is,  would  be 
esteemed  pure  and  righteous  in  his 
sentence  condemning  the  crime  of  Da 
vid.  \  When  thou  art  judged.  The 
Hebrew  is,  -when  thou  judgest ;  that 
is,  in  thy  judgment  pronounced  on  this 
crime.  The  Greek  may  also  be  in  the 
middle  voice  as  well  as  the  passive,  and 
may  correspond,  therefore,  in  meaning 
precisely  with  the  Hebrew.  So  the 
Arabic  renders  it.  The  Syriac  renders 
it,  "  -when  they  (i.  e.  men)  shall  judgp 
thee."  The  meaning,  as  expressed  by 
David,  is,  that  God  is  to  be  esteemed 
right  and  just  in  condemning  men  for 
their  sins,  and  that  a  true  penitent, 
i.  e.  a  man  placed  in  the  best  circum 
stances  to  form  a  proper  estimate  of 
God,  will  see  this,  though  it  should 
condemn  himself.  The  meaning  of 
the  expression  in  the  connexion  in 
which  Paul  uses  it,  ;s,  that  it  is  to  be 
held  as  a  fixed,  unwavering  principle, 
that  God  is  right  and  true,  whatever 
consequences  it  may  involve ;  what 
ever  doctrine  it  may  overthrow;  OT 
whatever  man  it  may  prove  to  be  a 
liar. 


A.  D.  60.] 


IHAPTEK  III. 


75 


5  But  if  oui  unrighteousness 
commend  the  righteousness  of 
God,  what  shall  we  say  ?  Is 
God  unrighteous,  who  taketh 


vengeance  ?     '(I     speak     as 
man.) 

6  God  forbid :  for  then  how 
shall  God  judge  the  world  ? 


a  Job  8.3. 


5.  Hut  if  our  unrighteousness.  If 
our  sin.  The  particular  sin  which 
had  been  specified  (ver.  3)  was  unbe 
lief.  But  the  apostle  here  gives  the 
objection  a  general  form.  This  is  to 
be  regarded  as  an  objection  which  a 
Jew  might  make.  The  force  of  it  is 
this:  (1.)  It  had  been  conceded  that 
some  had  not  believed ;  that  is,  had 
sinned.  (2.)  But  God  was  true  to  his 
promises.  Notwithstanding  their  sin, 
God's  character  was  the  same.  Nay, 
(3.)  In  the  very  midst  of  sin,  and  as 
one  of  the  results  of  it,  the  character 
of  God  as  a  just  Being,  shone  out  illus 
triously.  The  question  then  was,  (4.) 
If  his  glory  resulted  from  it;  if  the 
effect  of  all  was  to  shoio  that  his  cha 
racter  was  pure  ;  how  could  he  punish 
that  sin  from  which  his  own  glory  re 
sulted  ]  And  this  is  a  question  which 
is  often  asked  by  sinners.  1  Commend. 
Recommend  ;  show  forth ;  render  illus 
trious.  ^  The  righteousness  of  God. 
His  just  and  holy  character.  This  was 
the  effect  on  David's  mind,  that  he  saw 
more  clearly  the  justice  of  God  in  his 
threatenings  against  sin,  in  consequence 
of  his  own  transgression.  And  if  this 
effect  followed,  if  honour  was  thus 
done  to  God,  the  question  was,  how 
he  could  consistently  punish  that  which 
tended  to  promote  his  own  glory  ] 
1  What  shall  -we  say?  What  fol 
lows  1  or,  what  is  the  inference  1  This 
is  a  mode  of  speech  as  if  the  objector 
hesitated  about  expressing  an  inference 
which  would  seern  to  follow,  but  which 
was  horrible  in  its  character.  H  Is  God 
unrighteous  ?  The  meaning  of  this 
would  be  better  expressed  thus ;  '  Is 
not  God  unrighteous  in  punishing1! 
Does  it  not  follow  that  if  God  is  ho 
noured  by  sin,  that  it  would  be  wrong 
for  him  to  inflict  punishment  ?'  f  Who 
taketh  vengeance.  The  meaning  of 
this  is  simply,  -who  injlicts  punishment. 
The  idea  of  vengeance  is  not  necessa 


rily  in  the  original  (i£>"'f).  It  is  com 
monly  rendered  -wrath,  but  it  often 
means  simply  punishment,  without  any 
reference  to  the  state  of  the  mind  of 
him  who  inflicts  it.  Matt.  iii.  7.  Luke 
iii.  7;  xxi.  23.  John  iii.  36.  Note, 
Rom.  i.  18;  iv.  15.  ^  I  speak  as  a 
man.  1  speak  after  the  manner  of 
men.  I  speak  as  appears  to  be  the 
case  to  human  view ;  or  as  would 
strike  the  human  mind.  It  does  not 
mean  that  the  language  was  such  as 
Tjicked  men  were  accustomed  to  use  ; 
but  that  the  objector  expressed  a  senti 
ment  which  to  human  view  would 
seem  to  follow  from  what  had  been 
said.  This  I  regard  as  the  language 
of  an  objector.  It  implies  a  degree  of 
reverence  for  the  character  of  God,  and 
a  seeming  unwillingness  to  state  an 
objection  which  seemed  to  be  disho 
nourable  to  God,  but  which  neverthe 
less  pressed  itself  so  strong  on  the 
mind  as  to  appear  irresistible.  No  way 
of  stating  the  objection  could  have 
been  more  artful  or  impressive. 

6.  God  forbid.  Note,  ver.  4.  J  For 
then.  If  it  be  admitted  that  it  would 
be  unjust  for  God  to  inflict  punishment. 
1  How  shall  God,  &c.  How  will  it  be 
right  or  consistent  for  him  to  judge  the 
world.  Tf  Judge.  To  judge  implies 
the  possibility  and  the  correctness  of 
condemning  the  guilty  ;  for  if  it  were 
not  right  to  condemn  them,  judgment 
would  be  a  farce.  This  does  not  mean 
that  God  would  condemn  all  the  world ; 
but  that  the  fact  of  judging  men  im 
plied  the  possibility  and  propriety  of 
condemning  those  who  were  guilty.  It 
is  remarkable  that  the  apostle  does  not 
attempt  to  explain  hotu  it  could  be 
that  God  could  take  occasion  from  the 
sins  of  men  to  promote  his  glory ;  nor 
does  he  even  admit  the  fact ;  but  .be 
meets  directly  the  objection  To  un 
derstand  the  force  of  his  answer,  it 
must  be  remembered  that  it  was  an 


7  For  if  the  truth  of  God  hath 
more  abounded  through  my  lie 


ROMANS.  [A.  D.  60 

unto  his  glory,  -why  yet  am  I 
also  judged  as  a  sinner  ? 


admitted  fact,  a  fact  which  no  one 
among  the  Jews  would  call  in  ques 
tion,  that  God  would  judge  the  world. 
This  fact  was  fully  taught  in  their  own 
writings.  Gen.  xviii.  25.  Eccl.  xii.  14; 
ti.  9.  It  was  besides  an  admitted 
point  with  them  that  God  would  con- 
lemn  the  heathen  -world  ;  and  perhaps 
he  term  "  world"  here  refers  particu 
larly  to  them.  But  how  could  this  be 
if  it  ivere  not  right  for  God  to  inflict 
punishment  at  all  ]  The  inference  of 
ehe  objector,  therefore,  could  not  be 
true  ;  though  the  apostle  does  not  tell 
UP  hoto  it  was  consistent  to  inflict  pu 
nishment  for  offences  from  which  God 
took  occasion  to  promote  his  glory.  It 
may  be  remarked,  however,  that  God 
will  judge  offences,  not  from  what  he 
may  do  in  overruling  them,  but  from 
the  nature  of  the  crime  itself.  The 
question  is  not,  what  good,  God  may 
bring  out  of  it,  but  what  does  the  crime 
itself  deserve  1  what  is  the  character 
of  the  offender]  what  was  his  inten 
tion  ?  It  is  not  what  God  may  do  to 
overrule  the  offence  when  it  is  com 
mitted.  The  just  punishment  of  the 
murderer  is  to  be  determined  by  the 
law,  and  by  his  own  desert;  and  not 
from  any  reputation  for  integrity  and 
uprightness  which  the  judge  may  ma 
nifest  on  his  trial ;  or  from  any  honour 
which  may  accrue  to  the  police  for  de 
tecting  him ;  or  any  security  which 
may  result  to  the  common  wealth  from 
his  execution ;  or  from  any  honour 
which  the  laiv  may  gain  as  a  just  law 
by  his  condemnation.  NOT  should  any 
of  these  facts  and  advantages  which 
may  result  from  his  execution,  be  plead 
ed  in  bar  of  his  condemnation  So  it 
is  with  the  sinner  under  the  divine  ad 
ministration.  It  is  indeed  a  truth  (Ps. 
Ixxvi.  10)  that  the  wrath  of  man  shall 
praise  God,  and  that  he  will  take  occa 
sion  from  men's  wickedness  to  glorify 
Himself  as  a  just  judge  and  moral  go 
vernor  ;  but  this  will  be  no  ground  of 
acquittal  for  the  sinner. 


7.  For  if,  &c.  This  is  an  objection 
similar  to  the  former.  It  is  indeed  but 
another  form  of  the  same.  ^  The  truth 
of  God.  His  truth  or  faithfulness  in  ad 
hering  to  his  ihreatenings.  God  threat 
ened  to  punish  the  guilty.  By  their  guilt 
he  will  take  occasion  to  show  his  own 
truth  ;  or  their  crime  will  furnish  occa 
sion  for  such  an  exhibition,  t  Hath 
more  abounded.  Has  been  more  strik 
ing,  or  more  manifest.  His  tmth  will 
be  shown  by  the  fulfilment  of  all  his 
promises  to  his  people,  and  of  all  his 
predictions.  But  it  will  also  be  shown 
by  fulfilling  his  threatenings  on  the 
guilty.  It  will,  therefore,  more  abound 
by  their  condemnation  ;  that  is,  their 
condemnation  will  furnish  new  and 
striking  instances  of  his  truth.  Every 
lost  sinner  will  be,  therefore,  an  eter 
nal  monument  of  the  truth  of  God. 
^f  Through  my  lie.  By  means  of  my 
lie,  or  as  one  of  the  results  of  my  false 
hood.  The  word  lie  here  means  false 
hood,  deceitfulness,  unfaithfulness.  If 
by  the  unfaithfulness  of  the  Jewish 
people  to  the  covenant,  occasion  should 
be  given  to  God  to  glorify  himself,  how 
could  they  be  condemned  for  it  1  ^  Un 
to  his  glory.  To  his  praise,  or  so  as 
to  show  his  character  in  such  a  way  as 
to  excite  the  praise  and  admiration  of 
his  intelligent  creation.  ^  Why  yet 
am  I,  &c.  How  can  that  act  be  re 
garded  as  evil,  which  tends  to  promote 
the  glory  of  God  1  The  fault  in  the 
reasoning  of  the  objector  is  this,  that 
he  takes  for  granted  that  the  direct 
tendency  of  his  conduct  is  to  promote 
God's  glory,  whereas  it  is  just  the  re 
verse  ;  and  it  is  by  God's  reversing 
that  tendency,  or  overruling  it,  that  he 
obtains  his  glory.  The  tendency  of 
mucder  is  not  to  honour  the  law,  or  to 
promote  the  security  of  society,  but  just 
the  reverse.  Still,  his  execution  shall 
avert  the  direct  tendency  of  his  crime, 
and  do  honour  to  the  law  and  the  judge, 
and  promote  the  peace  and  security  of 
the  community  by  restraining  others. 


L.  D.  60.] 
8  And  not  rather  (as 


CHAPTER  III. 


77 


be 


slanderously    reported,    and    as 


8.  And  not  rather.  This  is  the  an 
swer  of  the  apostle.  He  meets  the 
objection  by  showing  its  tendency  if 
carried  out,  and  if  it  were  made  a 
principle  of  conduct.  The  meaning  is, 
*  If  the  glory  of  God  is  to  be  promoted 
by  sin,  and  if  a  man  is  not  therefore  to 
be  condemned,  or  held  guilty  for  it ;  if 
this  fact  absolves  man  from  crime, 
•why  not  carry  the  doctrine  out,  and 
make  it  a  principle  of  conduct,  and 
BO  ALL  THE  EA'iL  WE  CAN,  in  order  to 
promote  his  glory?  This  was  the  fair 
consequence  of  the  objection.  And  yet 
this  was  a  result  so  shocking  and  mon 
strous,  that  all  that  was  necessary  in 
order  to  answer  the  objection  was  merely 
to  state  this  consequence.  Every  man's 
moral  feelings  would  revolt  at  the  doc 
trine  ;  every  man  would  know  that  it 
could  not  be  true ;  and  every  man, 
therefore,  could  see  that  *he  objection 
was  not  valid.  \  Jls  we.  This  refers, 
doubtless,  to  the  apostles,  and  to  Chris 
tians  generally.  It  is  unquestionable, 
that  this  accusation  was  often  brought 
against  them.  \  Slanderously  report 
ed.  Greek,  As  we  are  blasphemed. 
This  is  the  legitimate  and  proper  use 
of  the  word  blaspheme,  to  speak  of  one 
in  a  reproachful  and  calumnious  man 
ner.  Tf  *1s  some  affirm,  &c.  Doubtless 
Jews.  Why  they  should  affirm  this,  is 
not  known.  It  was  doubtless,  however, 
some  perversion  of  the  doctrines  that  the 
apostles  preached.  The  doctrines  which 
were  thus  misrepresented  and  abused 
were  probably  these :  the  apostles  taught 
that  the  sins  of  men  were  the  occasion 
of  promoting  God's  glory  in  the  plan 
of  salvation.  That "  where  sin  abound 
ed,  grace  did  much  more  abound."  ch. 
v.  20.  That  God,  in  the  salvation  of 
men,  would  be  glorified  just  in  propor 
tion  to  the  depth  and  pollution  of  the 
guilt  which  was  forgiven.  This  was 
true  ;  but  how  easy  was  it  to  misrepre 
sent  this  as  teaching  that  men  ought 
to  sin  in  order  to  promote  God's  glory  ! 
and  instead  of  stating  it  as  an  infer- 

G2 


some  affirm  that  we  say)  Let" 
us  do  evil,  that  good  may  come  ? 

o  c.6.1,15. 

ence  which  THEY  drew  from  the  doc 
trine,  to  state  it  as  what  the  apostles 
actually  taught.  This  is  the  common 
mode  in  which  charges  are  brought 
against  others.  Men  draw  an  infer 
ence  themselves,  or  suppose  that*  the 
doctrine  leads  to  such  an  inference, 
and  then  charge  it  on  others  as  what 
they  actually  hold  and  teach.  There 
is  one  maxim  which  should  never  be 
departed  from  :  That  a  man  is  not  to 
be  held  responsible  for  the  inferences 
•which  WE  may  draw  from  his  doc 
trine  ;  and  that  he  is  never  to  be  re 
presented  as  holding  and  teaching 
that  which  WE  suppose  follows  from 
his  doctrine.  He  is  answerable  only 
for  what  he  avows.  ^  Let  us  do  evil. 
That  is,  since  sin  is  to  promote  the 
glory  of  God,  let  us  commit  as  much 
as  possible.  ^  That  good  may  come. 
That  God  may  take  occasion  by  it  to 
promote  his  glory,  f  Whose  damna 
tion  is  just.  Whose  condemnation. 
See  Note,  ch.  xiv.  23.  This  does  not 
necessarily  refer  to  future  punishment, 
but  it  means  that  the  conduct  of  those 
who  thus  slanderously  perverted  the 
doctrines  of  the  Christian  religion,  and 
accused  the  apostles  of  teaching  this 
doctrine,  was  deserving  of  condemna 
tion  or  punishment.  Thus  he  express 
ly  disavows,  in  strong  language,  the 
doctrine  charged  on  Christians.  Thus 
he  silences  the  objection.  And  thus 
he  teaches,  as  a  great  fundamental  law, 
that  evil  is  not  to  he  done  that  good 
may  come.  This  is  a  universal  rule. 
And  this  is  in  no  case  to  be  departed 
from.  Whatever  is  evil  is  not  to  be 
done  under  any  pretence.  Any  ima 
ginable  good  which  we  may  think  will 
result  from  it ;  any  advantage  to  our 
selves  or  to  our  cause  •  or  any  glory 
which  we  may  think  may  result  to 
God,  will  not  sanction  or  justify  the 
deed.  Strict;  uncompromising  integrity 
and  honesty  is  to  be  the  maxim  of  our 
lives;  and  in  such  a  life  only  can  we  hop? 
for  success,  or  for  the  blessing  of  God, 


78 


ROMANS. 


[A  D.  60 


tvhose  damnation  is  just. 

9  What  then?  are  we  better 
than  they?  No,  in  no  wise  :  for 
we  have  beibre  proved  *  both 

>  charged 


9.  What  then  ?  This  is  another  re 
mark  supposed  to  be  made  by   a  Jew 
ish  objector.  '  What  follows  1  or  are  we 
to  infer  that  we  are  better  than  others  ?' 
^   Jlre  we  better  than  they  ?    Are  we 
Jews  better  than  the  Gentiles  1     Or  ra 
ther,  have  we  any  preference,   or  ad 
vantage  as  to  character  and  prospects, 
over  the   Gentiles  ]     These  questions 
refer  only  to  the  g~eat  point  in  debate, 
to  wit,  about  justification  before  God. 
The  aposile  had  admitted  (ver.  2)  that 
the  Jews  had  important  advantages  in 
some  respects,  but  he  now  affirms  that 
those  advantages  did  not   make  a  dif 
ference  between  them  and  the  Gentiles 
about  justification.    ^  No  ,  in  no  -wise 
Not  at  all.     That  is,  the  Jews  have  no 
preference  or  advantage  over  the  Gen 
tiles  in  regard  to  the  subject  of  justifi 
cation  before  God.     They   have  failed 
to  keep  the  law ;  they  are  sinners ;  and 
if  they  are  justified,  it  must  be  in  the 
same  way  as  the  rest  of  the  world. 
t    IVe   have    before  proved,   &c.  ch. 
i.  21 — 32.  ch.  u.     J    Under  sin.    Sin 
ners.     Under  the  power  and  dominion 
of  sin. 

10.  As  it  is  -written.    The  apostle  is 
reasoning  with  Jews ;  and  he  proceeds 
to  show  from   their   own    Scriptures, 
that  what  he   had  affirmed  was  true. 
The  point  to  be  proved  was,  that  the 
Jews,  in  the  matter  of  justification,  had 
no  advantage  or  preference   over  the 
Gentiles;  ihat  the  Jew  had  failed    to 
keep  the  law  which   had  been  given 
him,  as  the  Gentile  had  failed  to  keep  j 
the  law  which  had  been  given  him ;  \ 
arid  that  both,  therefore,  were  equally  ! 
dependent  on  the  mercy  of  God,  inca-  j 
pable  of  being  justified  and  saved  by  < 
their  works.     To  show  this,  the  apos-  i 
tie   adduces  texts    to  show  what  was  ' 
thr,  character  of  the  Jewish  people  ;  \ 
or  to  show  that  according  to  their  own  ' 
Scriptures,  they  were  sinners  no  less  j 


Jews  and  Gentiles,  that  they  are 
all  under  sin  : 

10  As  it  is  written,  °  There 
is  none  righteous,  no,  not  one 

a  Ps.14.Sc53. 


than  the  Gentiles.  The  point,  then,  is 
to  prove  the  depravity  of  the  Jews,  not 
that  of  universal  depravity.  The  in 
terpretation  should  be  confined  to  the 
bearing  of  the  passages  on  the  Jews, 
and  the  quotations  should  not  be  ad 
duced  as  directly  proving  the  doctrine 
of  universal  depravity.  In  a  certain 
sense,  which  will  be  stated  soon,  they 
may  be  adduced  as  bearing  on  that 
subject.  But  their  direct  reference  is 
to  the  Jewish  nation.  The  passages 
which  follow,  are  taken  from  various 
parts  of  the  Old  Testament.  The 
design  of  this  is  to  show,  that  this 
characteristic  of  sin  was  not  confined 
to  any  particular  period  of  the  Jewish 
history,  but  pertained  to  them  as  a  peo 
ple  ;  that  it  had  characterized  them 
throughout  their  existence  as  a  nation. 
Most  of  the  passages  are  quoted  in  the 
language  of  the  Septuagint.  The  quo 
tation  in  ver.  10,  11,  12,  is  from  Ps. 
xiv.  1,  2,  3,  and  from  Ps.  liii.  1,  2,  3. 
The  liiid  psalm  is  the  same  as  the 
xivth,  with  some  slight  variations. 
1  There  is  none  righteous.  The  He 
brew  (Ps.  xiv.  1)  is,  there  is  none  that 
doeth  good.  The  Septuagint  has  the 
same.  The  apostle  quotes  according 
to  the  sense  of  the  passage.  The  de 
sign  of  the  apostle  is  to  show  that 
none  could  be  justified  by  the  law. 
He  uses  an  expression,  therefore,  which 
is  exactly  conformable  to  his  argument, 
and  which  accords  in  meaning  with 
the  Hebrew,  there  is  none  just,  SIX-M.;. 
H  No,  not  one.  This  is  not  in  the 
Hebrew,  but  is  in  the  Septuagint.  It 
is  a  strong  universal  expression,  de 
noting  the  state  of  almost  universal  cor 
ruption  which  existed  in  the  time  of 
the  psalmist.  The  expression  should 
not  be  interpreted  to  mean  that  there 
was  not  literally  one  pious  man  in  the 
nation  ;  but  that  the  characteristic  of 
the  nation  was,  at  that  time,  that  it  wa* 


A.D.  60.J 

]  1  There  is  none  that  under- 
standeth,  there  is  none  that  seek- 
eth  after  God. 

12  They  are  all  gone  out  of 


CHAPTER  111. 


79 


exceedingly  corrupt.  Instead  of  being 
righteous,  as  the  Jew  claimed,  because 
they  were  Jews,  the  testimony  of  their 
own  Scriptures  was,  that  they  were 
universally  wicked. 

11.  There  is  none  that  understand- 
eth.  In  the  Hebrew  (Ps.  xiv.  2),  God 
is  represented  as  looking  down  from 
heaven  to  see,  that  is,  to  make  inves 
tigation,  whether  there  were  any  that 
understood  or  sought  after  him.  This 
circumstance  gives  not  only  high  poetic 
beauty  to  the  passage,  but  deep  solem 
nity  and  awfulness.  God,  the  search 
er  of  hearts,  is  represented  as  making 
investigation  on  this  very  point.  He 
looks  down  from  heaven  for  this  very 
purpose,  to  ascertain  whether  there 
were  any  righteous.  In  the  Hebrew 
it  is  not  asserted,  though  it  is  clearly 
and  strongly  implied,  that  none  such 
were  found.  That  fact  the  apostle 
states.  If,  as  the  result  of  such  an  in 
vestigation,  none  were  found;  if  God 
did  not  specify  that  there  -were  any 
such;  then  it  follows  that  there  were 
none.  For  none  could  escape  the  no 
tice  of  his  eye ;  and  if  there  had  been 
any,  the  benevolence  of  his  heart 
would  have  led  him  to  record  it.  To 
understand  is  used  in  the  sense  of 
being  wise ;  or  of  having  such  a  state 
of  moral  feeling  as  to  dispose  them  to 
serve  and  obey  God.  The  word  is  often 
used  in  the  Bible,  not  to  denote  a 
mere  intellectual  operation  of  the  mind, 
but  the  state  of  the  heart  inclining 
the  mind  to  obey  and  worship  God.  Ps. 
cvii.  43 ;  cxix.  27.  100.  Prov.  v.  5. 
Isa.  vi.  10.  "  Lest  they  should  under 
stand  with  their  heart,"  &c.  f  That 
seeketh  after  God.  That  endeavours  to 
know  and  do  his  will,  and  to  he  acquaint 
ed  with  his  character.  A  disposition 
not  to  seek  after  God,  that  is,  to  neglect 
and  forget  him,  is  one  of  the  most  de 
cided  proofs  of  depravity.  A  righteous 


the  way,  they  are  together  be 
come  unprofitable  ;  there  is  none 
that  doeth  good,  no,  not  one. 
1 3  Their  a  throat  is  an  open 


man  counts  it  his  highest  privilege  and 
honour  to  know  God,  and  to  under 
stand  his  will.  A  man  can  indulge  in 
wickedness  only  by  forgetting  God. 
Hence  a  disposition  not  to  seek  God 
is  full  proof  of  depravity. 

12.  They  have  all  gone  out  of  the 
•way.     They    have  declined  from  the 
true  path  of  piety  and  virtue.    \  They 
are  together.    They  have  at  the  same 
time;   or  they  have  equally   become 
unprofitable.    They  are  as  one ;  they 
are  joined,  or  united  in  this  declension. 
The  expression  denotes  union,  or  simi 
larity.     ^   Become  unprofitable.  This 
word  in  Hebrew  means  to  become  pu 
trid  and  offensive,    like  fruit  that    is 
spoiled.  In  Arabic,  it  is  applied  to  milk 
that  becomes  sour.     Applied  to  moral 
subjects,  it  means  to  become  corrupt 
and   useless.     They  are  of  no   value 
in  regard    to  works  of  righteousness. 
1    There  is  none,  &c.     This  is  taken 
literally  from  the  Hebrew. 

13.  Their  throat,  &cc.  This  expres 
sion  is  taken  from  Ps.  v.   9,  literally 
from  the  Septuagint.     The  design  of 
the  psalm  is  to  reprove  those  who  were 
false,  traitorous,  slanderous,  &c.  (Ps. 
v.  6.)     The    psalmist   has  the  sin  of 
deceit,  and  falsehood,  and  slander  par 
ticularly  in  his  eye.     The  expressions 
here  are  to  be  interpreted  in  accordance 
with  that.     The  sentiment  here  may 
be,  as  the  grave  is  ever  open  to    re 
ceive  all  into  it,  that  is,  into  destruc 
tion,  so  the  mouth  or  the  throat  of  the 
slanderer  is  ever  open   to   swallow  up 
the  peace  and  happiness  of  all.     Or  it 
may  mean,  as  from  an  open  sepulchre 
there  proceeds  an  offensive  and  pesti 
lential  vapour,  so  from  the  mouths  of 
slanderous  persons  there  proceeds  noi 
some  and    ruinous  words.     (Stuart.) 
I    think  the  connexion  demands    the 
former  interpretation.      ^    With    their 
tongues,    &c.     In  their    conversation, 


ROMAN  IS. 


sepulchre  ;  ^  ith  their  tongues 
they  have  used  deceit ;  the  poi 
son  a  of  asps  is  under  their 
lips. 

14  Whose  mouth  *  is  full  of 
cursing  and  bitterness. 

a  Fs  ,40.3.  i  Ps.  1 0.7. 


their  promises,  &c.  they  have  been  false, 
treacherous,  and  unfaithful.  Tf  The 
poison  of  asps.  This  is  taken  literally 
from  the  Septuagint  of  Ps.  cxl.  3.  The 
asp,  or  adder,  is  a  species  of  serpent 
whose  poison  is  of  such  active  opera 
tion  that  it  kills  almost  the  instant  that 
it  penetrates,  and  that  without  remedy. 
It  is  small,  and  commonly  lies  conceal 
ed,  often  in  the  sand  in  a  road,  and 
strikes  the  traveller  before  he  sees  it. 
It  is  found  chiefly  in  Egypt  and  Ly- 
bia.  It  is  said  by  ancient  writers  that 
the  celebrated  Cleopatra,  rather  than 
be  carried  a  captive  to  Rome  by  Au 
gustus,  suffered  an  asp  to  bite  her  in 
the  arm,  by  which  she  soon  died.  The 
precise  species  of  serpent  which  is  here 
meant  by  the  psalmist,  however,  can 
not  be  ascertained.  All  that  is  neces 
sary  to  understand  the  passage  is,  that 
it  refers  to  a  serpent  whose  bite  was 
deadly,  and  rapid  in  its  execution. 
^  /*  under  their  lips.  The  poison  of 
the  serpent  is  contained  in  a  small  bag 
which  is  concealed  at  the  root  of  the 
tooth.  When  the  tooth  is  struck  into 
the  flesh,  the  poison  is  pressed  out, 
through  a  small  hole  in  the  tooth,  into 
the  wound.  Whether  the  psalmist  was 
acquainted  with  that  fact,  or  referred  to 
it,  cannot  be  known :  his  words  do  not 
of  necessity  imply  it.  The  sentiment 
is,  that  as  the  poison  of  the  asp  is 
rapid,  certain,  spread  ing  quickly  through 
the  system,  and  producing  death;  so 
the  \rsrds  of  the  slanderer  are  deadly, 
pestiferous,  quickly  destroying  the  re 
putation  and  happiness  of  man.  They 
are  as  subtle,  as  insinuating,  and  as 
deadly  1o  the  reputation,  as  the  poison 
of  the  adder  is  to  the  body.  Wicked 
men,  in  the  Bible  are  often  compared 
to  serpents.  Matt,  xxiii.  33.  Gen.  xlix. 


[A.  D.  CO, 

are  swift  to 


15  Their  feet 
shed  blood : 

1 6  Destruction  and  misery  art 
in  their  ways  : 

17  And    the   way   of    peao? 
have  they  not  known  : 

e  Isa.59.7,8 


14.  Whose  mouth.    Ps.  x.  7.     The 
apostle  has  not  quoted  this  literally,  but 
has    given    the  sense.     David    in  the 
psalm  is  describing  his  bitter  enemies. 
If  Cursing.     Reproachful   and   oppro 
brious  language,  such  as  Shimei  used 
in  relation  to  David.    2  Sam.  xvi.  5.  7, 
8.     ^  Bitterness.     In   the  psalm,  de- 
celts.     The  word  bitterness  is  used  to 
denote  severity,  harshness,  cruelty  ;  re 
proachful  and  malicious  words. 

15.  Their  feet,  &c.    The  quotation 
in  this  and  the  two  following  verses,  is 
abridged  or  condensed  from  Isa.  lix.  7, 
8.    The  expressions  occur  in  the  midst 
of  a  description  of  the  character  of  the 
nation  in  the  time  of  the  prophet.    The 
apostle  has  selected  a  few  expressions 
out  of  many,  rather  making  a  reference 
to   the  entire   passage,  than  a  formal 
quotation.    The  expression,  "their  feet 
are  swift,"  &c.  denotes  the  eagerness 
of  the  nation  to  commit  crime,  particu 
larly  deeds  of  injustice    and    cruelty. 
They  thirsted  for  the  blood  of  inno 
cence,  and  hasted  to  shed  it,  to  gratify 
their  malice,  or  to  satisfy  their  ven 
geance. 

16.  Destruction.      That    is,    they 
cause  the  destruction  or  the  ruin  of  the 
reputation,   happiness,    and    peace  of 
others.      ^  Misery.      Calamity,    ruin. 
If  In  their  ivays.     Wherever  they  go. 
This  is  a  striking  description  not  only 
of  the  wicked  then,  but  of  all  times. 
The  tendency  of  their  conduct  is  to 
destroy  the  virtue,  happiness,  and  peace 
of  all  with  whom  they  come  in  con 
tact. 

17.  And   the   tvay   of  peace    &c. 
What  tends  to  promote  their  own  hap 
piness,  or  that  of  others,  they  do  riot 
regard.     Intent  on  their  plans  of  evil, 
they  do  not  know  or  regard  that  which 
is  fitted  to  promote  the  welfare  of  them- 


A.D.  60.] 
18  There 


CHAPTER  III. 


81 


is  no  fear  of  God 


before  their  eyes. 


19  Now  we  knew,  that  what 
things  soever  the  law  saith,  it 


selves  or  others.  This  is  the  case  with 
all  who  are  selfish,  and  who  seek  to 
gain  their  own  purposes  of  crime  and 
ambition. 

18.  There  Is  no  fear  of  God.  Ps. 
xxxvi.  1.  The  word  fear  here  denotes 
^everence,  awe,  veneration.  There  is 
no  such  regard  or  reverence  for  the 
character,  authority,  and  honour  of 
God  as  to  restrain  them  from  crime. 
Their  conduct  shows  that  they  are  not 
withheld  from  the  commission  of  ini 
quity  by  any  regard  to  the  fear  or  fa 
vour  of  God.  The  only  thing  that 
will  be  effectual  in  restraining  men 
from  sin,  will  be  a  regard  to  the  honour 
and  law  of  God. 

In  regard  to  these  quotations  from 
the  Old  Testament,  we  may  make  the 
following  remarks.  (1.)  They  fully 
establish  the  position  of  the  apostle, 
that  the  nation,  as  such,  was  far  from 
being  righteous,  or  that  they  could  be 
justified  by  their  own  works.  By  quo 
tations  from  no  less  than  six  distinct 
places  in  their  own  writings,  referring 
to  different  periods  of  their  history,  he 
shows  what  the  character  of  the  nation 
was.  Arid  as  this  was  the  characteris 
tic  of  those  times,  it  followed  that  a 
Jew  could  not  hope  to  be  saved  simply 
because  he  -was  d  Jeiu.  He  needed, 
as  much  as  the  Gentile,  the  benefit  of 
some  other  plan  of  salvation.  (2.)  These 
passages  show  us  how  to  use  the  Old 
Testament,  and  the  facts  of  ancient 
history.  They  are  to  be  adduced  not 
as  showing  directly  what  the  charac 
ter  of  man  is  now,  but  to  show  what 
human  nature  is.  They  demonstrate 
what  man  is  when  under  the  most 
favourable  circumstances;  in  different 
situations ;  and  at  different  periods  of 
the  world.  The  concurrence  of  past 
facts  shows  what  the  race  is.  And  as 
past  facts  are  uniform ;  as  man  thus  far, 
in  tae  most  favourable  circumstances, 
has  been  sinful ;  it  follows  that  this  is 
the  characteristic  of  man  every  where. 
Ft  is  settled  by  the  facts  of  the  world, 


just  as  any  other  characteristic  of  rran 
is  settled  by  ihe  uniform  occurrence  of 
facts  in  all  circumstances  and  times. 
Ancient  facts,  and  quotations  of  Scrip 
ture,  therefore,  are  to  be  adduced  as 
proofs  of  the  tendency  of  human  na 
ture.  So  Paul  used  them  ;  and  so  it  is 
lawful  for  us  to  use  them.  (3.)  It  may 
be  observed  further,  that  the  apostle  has 
given  a  view  of  human  depravity  which 
is  very  striking.  He  does  not  confine 
it  to  one  faculty  of  the  mind,  or  to  one 
set  of  actions  ;  he  specifies  each  mem 
ber  and  each  faculty  as  being  perverse, 
and  inclined  to  evil.  The  depravity 
extends  to  all  the  departments  of  ac 
tion.  The  tongue,  the  mouth,  the 
feet,  the  lips,  are  all  involved  in  it ;  all 
are  perverted,  and  all  become  the  occa 
sion  of  the  commission  of  sin.  The 
entire  man  is  corrupt ;  and  the  painful 
description  extends  to  every  department 
of  action.  (4.)  If  such  was  the  cha 
racter  of  the  Jewish  nation  under  all 
its  advantages,  what  must  have  been 
the  character  of  the  heathen  ?  We  are 
prepared  thus  to  credit  all  that  is  said 
in  ch.  i.  and  elsewhere,  of  the  sad  state 
of  the  pagan  world.  (5.)  What  a 
melancholy  view  we  have  thus  of  hu 
man  nature.  From  whatever  quarter 
we  contemplate  it,  we  come  to  the 
same  conclusion.  Whatever  record  wo 
examine  ;  whatever  history  we  read ; 
whatever  time  or  period  we  contem 
plate  ;  we  find  the  same  facts,  and  are 
forced  to  the  same  conclusion.  All 
are  involved  in  sin,  and  are  polluted, 
and  ruined,  and  helpless.  Over  these 
ruins  we  should  sit  down  and  weep, 
and  lift  our  eyes  with  gratitude  to  the 
God  of  mercy,  that  he  has  pitied  us  in 
our  low  estate,  and  has  devised  a  plan 
by  which  "  these  ruins  may  be  built 
again,"  and  lost,  fallen  man  be  raised 
up  to  forfeited  "  glory,  honour,  and  im 
mortality." 

19.  JVow  -we  know.  We  all  admit.  If 
is  a  conceded,  plain  point.  ^  What 
things  soever.  Whether  given  as  pre 


82  ROMANS.  [A.  D.  60. 

saitli  to  them  who  are  under  the    stopped,  and  aF  the  world  may 


law  ;  that  every  a  mouth  may  be 

a  Ps.107.42. 

cepts,  or  recorded  as  historical  facts. 
Whatever  things  are  found  in  the  law. 
f  The  laiv  snith.  This  means  here 
evidently  the  Old  Testament.  From 
that  the  apostle  had  been  drawing  his 
arguments,  and  his  train  of  thought 
requires  us  here  to  understand  the 
whole  of  the  Old  Testament  by  this. 
The  same  principle  applies,  however, 
to  all  law,  that  it  speaks  only  to  those 
to  whom  it  is  expressly  given,  ^f  It 
saith  to  them,  &c.  It  speaks  to  them 
for  whom  it  was  expressly  intended  ; 
to  them  for  whom  the  law  was  made. 
The  apostle  makes  this  remark  in  order 
to  prevent  the  Jew  from  evading  the 
force  of  his  conclusion.  He  had  brought 
proofs  from  their  own  acknowledged 
laws,  from  writings  given  expressly 
for  them,  and  which  recorded  their 
own  history,  and  which  they  admitted 
to  be  divinely  inspired.  These  proofs, 
therefore,  they  could  not  evade.  ^  That 
every  mouth  may  be  stopped.  This 
is,  perhaps,  a  proverbial  expression.  Job 
v.  15.  Ps.  cvii.  42.  It  denotes  that 
they  would  be  thoroughly  convinced  ; 
that  the  argument  would  be  so  conclu 
sive  as  that  they  would  have  nothing  to 
reply ;  that  all  objections  would  be 
silenced.  Here  it  denotes  that  the 
argument  for  the  depravity  of  the  Jews 
from  the  Old  Testament  was  so  clear 
and  satisfactory,  that  nothing  could  be 
alleged  in  reply.  This  may  be  regarded 
as  the  conclusion  of  his  whole  argu 
ment,  and  the  expressions  may  refer 
not  to  the  Jews  only,  but  to  all  the 
world.  Its  meaning  may,  perhaps,  be 
thus  expressed,  'The  Gentiles  are 
proved  guilty  by  their  own  deeds,  and 
by  a  violation  of  the  laws  of  nature. 
They  sin  against  their  own  conscience  ; 
and  have  thus  been  shown  to  be  guilty 
before  God  (ch.  i.).  The  Jews  have  also 
been  shown  to  be  guilty  ;  all  their  ob 
jections  have  been  silenced  by  an  in 
dependent  train  of  remark  ;  by  appeals 
to  their  oivn  lato ;  by  arguments  drawn 
from  the  authority  which  they  admit. 


become  *  guilty  before  God. 

or,  iubjtct  to  the  judgment  of  God. 


Thus  the  mouths  of  both  are  stopped. 
Thus  the  whole  world  becomes  guilty 
before  God.'  I  regard,  therefore,  the 
word" that1'  here(iW)  as  referring,  not 
particularly  to  the  argument  from  the 
la-zv  of  the  Jews,  but  to  the  -whole  pre 
vious  train  of  argument,  embracing 
both  Jews  and  Gentiles.  His  conclu 
sion  is  thus  general  or  universal,, 
drawn  from  arguments  adapted  to  the 
two  great  divisions  of  mankind.  T  And 
all  the  -world.  Both  Jews  and  Gentiles, 
for  so  the  strain  of  the  argument  shows. 
That  is,  all  by  nature ;  all  who  are  out 
of  Christ;  all  who  are  not  pardoned. 
All  are  guilty  where  there  is  not  some 
scheme  contemplating  forgiveness,  and 
which  is  not  applied  to  purify  them. 
The  apostle  in  all  this  argument  speaks 
of  what  man  is,  and  ever  would  be, 
without  some  plan  of  justification  ap 
pointed  by  God.  Tf  May  become.  May 
be.  They  are  not  made  guilty  by  the 
law  ;  but  the  argument  from  the  law, 
and  from  fact,  proves  that  they  are 
guilty.  H  Guilty  before  God,  vfntm/K 
T£  Q£.  Margin,  subject  to  the  judg 
ment  of  God.  The  phrase  is  taken  from 
courts  of  justice.  It  is  applied  to  a  man 
who  has  not  vindicated  or  defended 
himself;  against  whom  therefore  the 
charge  or  the  indictment  is  found  true  ; 
and  who  is  in  consequence  subject  to 
punishment.  The  idea  is  that  of  sub 
jection  to  punishment ;  but  always 
because  the  man  personally  deserves 
it,  and  because  being  unable  to  vindi 
cate  himself,  he  ought  to  be  punished. 
It  is  never  used  to  denote  simply  an 
obligation  to  punishment,  but  with 
reference  to  the  fact  that  the  punish 
ment  is  personally  deserved.  This 
word,  rendered  guilty,  is  not  elsewhere 
used  in  the  New  Testament,  nor  is  it 
found  in  the  Septuagint.  The  argu 
ment  of  the  apostle  here  shows,  (1.1 
That  in  order  to  guilt,  there  must  be  a 
law,  either  that  of  nature  or  by  revela 
tion  (ch.  i.  ii,  iii.)  ;  and,  (2.)  That  in 
order  to  guilt,  there  must  be  a  violator 


A.  D.  60.] 


CHAPTER  III. 


20  Therefore  a  by  the  deeds 
01  the  law  there  shall  no  flesh 
be  justified  in  his  sight :  for  by 


of  that  law  which  may  be  charged  on 
them  as  individuals,  and  for  which  they 
are  to  be  held  personally  responsible. 

20.  By  the  deeds  of  the  laio.  By 
works ;  or  by  such  deeds  as  the  law 
requires.  The  word  law  has,  in  the 
Scriptures,  a  great  variety  of  signi 
fications.  Its  strict  and  proper  mean 
ing  is,  a  rule  of  conduct  prescribed 
by  superior  authority.  The  course  of 
"easoning  in  these  chapters  shows  the 
sense  in  which  the  apostle  uses  it  here. 
He  intends  evidently  to  apply  it  to  those 
rules  or  laws  by  which  the  Jews  and 
Gentiles  pretended  to  frame  their  lives; 
and  to  affirm  that  men  could  be  justi 
fied  by  no  conformity  to  those  laws. 
He  had  shown  (ch.  i.)  that  t/ie  hea 
then,  the  entire  gentile  world,  had  vio 
lated  the  laws  of  nature ;  the  rules  of 
virtue  made  known  to  them  by  reason, 
tradition,  and  conscience.  He  had  shown 
the  same  (ch.  ii.  iii.)  in  respect  to  the 
Jews.  They  had  equally  failed  in  ren 
dering  obedience  to  their  law.  In  both 
these  cases  the  reference  was,  not  to 
ceremonial  or  ritual  laws,  but  to  the 
moral  law  ;  whether  that  law  was  made 
known  by  reason  or  by  revelation.  The 
apostle  had  not  been  discussing  the 
question  whether  they  had  yielded 
obedience  to  their  ceremonial  law,  but 
whether  they  had  been  found  holy,  i.  e. 
whether  they  had  obeyed  the  moral 
law.  The  conclusion  was,  that  in  all 
this  they  had  tailed,  and  that  therefore 
they  could  not  be  justified  by  that  law. 
That  the  apostle  did  not  intend  to 
speak  of  external  works  only  is  appa 
rent  ;  for  he  all  along  charges  them 
with  a  want  of  conformity  of  the  heart 
no  less  than  with  a  want  of  conformity 
9f  the  life.  See  ch.  i.  26.  29—31  ;  ii. 
28,  29.  The  conclusion  is  therefore  a 
general  one,  that  by  no  law,  made  known 
either  by  reason,  conscience,  tradition, 
or  revelation,  could  man  be  justified ; 
that  there  was  no  form  of  obedience 
wLich  could  be  rendered,  that  would 


the  law  is  the  knowledge  oi  sin. 

21   But  now  the  righteousness 

of  God  without  the  law  is  mani- 


justify  men  in  the  sight  of  a  holy 
God.  f  There  shall  no  flesh.  No 
man;  no  human  being,  either  among 
the  Jews  or  the  Gentiles.  It  is  a  strong 
expression,  denoting  the  absolute  uni 
versality  of  his  conclusion.  See  Note 
on  ch.  i.  3.  Be  justified.  Be  regard 
ed  and  treated  as  righteous.  None 
shall  be  esteemed  as  having  kept  the 
law,  and  as  being  entitled  to  the  re 
wards  of  obedience.  See  Note,  ch.  i.  17. 
\  In  his  sight.  Before  him.  God  sits 
as  a  Judge  to  determine  the  characters 
of  men,  and  he  shall  not  adjudge  any 
to  have  kept  the  law.  *{  For  by  the 
lata.  That  is  by  all  law.  The  con 
nexion  shows  that  this  is  the  sense. 
Law  is  a  rule  of  action.  The  effect  of 
applying  a  rule  to  our  conduct  is  to 
show  us  what  sin  is.  The  meaning 
of  the  apostle  clearly  is,  that  the  appli 
cation  of  a  law  to  try  our  conduct,  in 
stead  of  being  a  ground  of  justifica 
tion,  will  be  merely  to  show  us  our 
own  sinfulness  and  departures  from 
duty.  A  man  may  esteem  himself  to 
be  very  right  and  correct,  until  he  com 
pares  himself  with  a  rule,  or  law ;  so 
whether  the  Gentiles  compared  their 
conduct  with  their  laws  of  reason  and 
conscience,  or  the  Jew  his  with  his 
-written  law,  the  effect  would  be  to 
show  them  how  far  they  had  departed. 
The  more  closely  and  faithfully  it 
should  be  applied,  the  more  they  would 
see  it.  So  far  from  being  justified  by 
it,  they  would  be  more  and  more  con 
demned.  Comp.  Rom.  vii.  7 — 10.  The 
same  is  the  case  now.  This  is  the  way 
in  which  a  sinner  is  converted ;  and 
the  more  closely  and  faithfully  the  law 
is  preached,  the  more  will  it  condemn 
him,  and  show  him  that  he  needs  some 
other  plan  of  salvation. 

21.  But  now.  The  apostle,  having 
shown  the  entire  failure  of  all  attempts 
to  be  justified  by  the  law,  whether 
among  Jews  or  Gentiles,  proceeds  to 
state  fully  the  plan  of  justification  bj; 


ROMANS. 


{A.  D.  60. 


Tested,  being  witnessed  by  the 
law  •  and  the  prophets  ; 

a  Acts  26.23. 

Jesus  Christ  in  the  gospel.  To  do  this, 
was  the  main  design  of  the  epistle,  ch. 
i.  17.  He  makes,  therefore,  in  the 
close  of  this  chapter,  an  explicit  state 
ment  of  the  nature  of  the  dostrine ; 
and  in  the  following  parts  of  the  epis 
tle  he  fully  proves  it,  and  illustrates  its 
effects.  1  The  righteousness  of  God. 
God's  plan  of  justifying  men.  See 
Note,  ch.  i.  17.  t  Without  the  law. 
In  a  way  different  from  personal  obe 
dience  to  the  law.  It  does  not  mean 
that  God  abandoned  his  law ;  or  that 
lesus  Christ  did  not  regard  the  law, 
for  he  came  to  "  magnify"  it  (Isa.  xlii. 
21);  or  that  sinners  after  they  are 
justified  have  no  regard  to  the  law ; 
but  it  means  simply  what  the  apostle 
had  been  endeavouring  to  show,  that 
justification  could  not  be  accomplished 
by  personal  obedience  to  any  law  of 
Jew  or  Gentile,  and  that  it  must  be 
accomplished  in  some  other  way. 
1  Ecing  witnessed.  Being  borne  wit 
ness  to.  It  was  not  a  new  doctrine; 
it  was  found  in  the  Old  Testament. 
The  apostle  makes  this  observation 
with  special  reference  to  the  Jews.  He 
does  not  declare  any  new  thing,  but 
that  which  was  fully  declared  in  their 
own  sacred  writings.  ^  By  the  law. 
This  expression  here  evidently  denotes, 
as  it  did  commonly  among  the  Jews, 
the  five  books  of  Moses.  And  the 
apostle  means  to  say  that  this  doctrine 
was  found  in  those  books ;  not  that  it 
was  in  the  ten  commandments,  or  in 
the  law,  strictly  so  called.  It  is  not  a 
part  of  law  to  declare  justification  ex 
cept  by  strict  and  perfect  obedience. 
That  it  was  found  in  those  books,  the 
apostle  shows  by  the  case  of  Abraham, 
ch.  iv.  See  also  his  reasoning  on  Lev. 
xviii.  5,  and  Deut.  xxx.  12 — 14,  in 
Rom.  x.  5 — I1.  Comp.  Ex.  xxxiv.  6,  7. 
1  And  the  prophets.  Generally,  the 
remainder  of  the  Old  Testament.  The 
phrase  '  the  law  and  the  prophets'  com 
prehended  the  whole  of  the  Old  Testa 
ment.  Matt.  v.  17;  xi.  13;  xxii.  40. 


22  Even  the  righteousness  of 
God,  which  is  by  faith  *of  Jesus 

6  c.5.1,ic. 


Acts  xiii.  15;  xxviii.  23.  That  this 
doctrine  was  contained  in  the  prophets, 
the  apostle  showed  by  the  passage  quot 
ed  from  Hab.  ii.  4,  in  ch.  i.  1 7,  "  The 
just  shall  live  by  faith."  The  same 
thing  he  showed  in  ch.  x.  11,  from  Isa, 
xxviii.  16;  xlix.  23;  and  ch.  iv.  6 — 8, 
from  Ps.  xxxii.  The  same  thing  is 
fully  taught  in  Isa.  liii.  1 1 .  Dan.  ix.  24. 
Indeed,  the  general  tenor  of  the  Old 
Testament — the  appointment  of  sacri 
fices,  &c.  taught  that  man  was  a  sin 
ner,  and  that  he  could  not  be  justified 
by  obedience  to  the  moral  law. 

22.  Even  the  righteousness  of  God'. 
The  apostle,  having  stated  that  the  de 
sign  of  the  gospel  was  to  reveal  a  new 
plan  of  becoming  just  in  the  sight  of 
God,  proceeds  here  more  fully  to  ex 
plain  it.  The  explanation  which  he 
offers,  makes  it  plain  that  the  phrase  so 
often  used  by  him,  "  righteousness  of 
God,"  does  not  refer  to  an  attribute  of 
God,  but  to  his  plan  of  making  men  right 
eous.  Here  he  says  that  it  is  by  faith 
j  in  Jesus  Christ;  but  surely  an  attribute 
I  of  God  is  not  produced  by  faith  in  Je- 
I  sus  Christ.  It  means  God's  mode  of 
regarding  men  as  righteous  through 
their  belief  in  Jesus  Christ.  ^  JBy 
faith  of  Jesus  Christ.  That  is,  by 
faith  in  Jesus  Christ.  Thus  the  ex 
pression,  Mark  xi.  22,  "  Have  the  faith 
of  God"  (margin"),  means,  have  faith 
in  God.  So  Acts  iii.  16,  the  "faith 
of  his  name"  (  Greek},  means,  faith  in 
his  name.  So  Gal.  ii.  20,  the  "  faith 
of  the  Son  of  God"  means,  faith  in  the 
Son  of  God.  This  cannot  mean  that 
faith  is  the  meritorious  cause  of  salva 
tion,  but  that  it  is  the  instrument  or 
means  by  which  we  become  justified. 
It  is  the  state  of  mind,  or  condition  of 
the  heart,  to  which  God  has  been 
pleased  to  pronise  justification.  (On 
the  nature  of  feith  see  Note,  Mark  xvi, 
16.)  God  has  promised  that  they  who 
believe  in  Ciirist  shall  be  pardoned  and 
saved.  This  is  his  plan  in  distinction 
from  the  plan  of  those  who  seek  to  b« 


A.  D.  CO.] 


CHAPTER  III. 


85 


Christ,  unto  all  and  upon  all 
them  that  believe:  for  there  is 
no  difference ; 

23  For  all  °  have  sinned,  and 


Justified  by  works.  f  Unto  all  and 
upon  all.  It  is  evident  that  these  ex 
pressions  are  designed  to  be  emphatic, 
but  why  both  are  used  is  not  very  ap 
parent.  Many  have  supposed  that  there 
was  no  essential  difference  in  the  mean 
ing  If  there  be  a  difference,  it  is  pro 
bably  this :  the  first  expression,  "  unto 
all"  (si?  Travrot.;),  may  denote  that  this 
plan  of  justification  has  come  (Luther') 
unto  all  men,  to  Jews  and  Gentiles ; 
i.  e.  that  it  has  been  provided  for  them, 
and  offered  to  them  without  distinction. 
The  plan  was  ample  for  all,  was  fitted 
for  all,  was  equally  necessary  for  all, 
and  was  offered  to  all.  The  second 
phrase,  "upon  all"  (  TT\  Travret-s),  may 
be  designed  to  guard  against  the  sup 
position  that  all  therefore  would  be 
benefited  by  it,  or  be  saved  by  the 
mere  fact  that  the  announcement  had 
come  to  all.  The  apostle  adds,  there 
fore,  that  the  benefits  of  this  plan  must 
actually  come  upon  all,  or  must  be  ap 
plied  to  all,  if  they  would  be  justified. 
They  could  not  be  justified  merely  by 
the  fact  that  the  plan  was  provided, 
and  that  the  knowledge  of  it  had  come 
to  all,  but  by  their  actually  coming  un 
der  this  plan,  and  availing  themselves 
of  it.  Perhaps  there  is  reference  in 
the  last  expression,  "  upon  all,"  to  a 
robe,  or  garment,  that  is  placed  upon 
one  to  hide  his  nakedness,  or  sin. 
Comp.  Isa.  Ixiv.  6,  also  Phil.  iii.  9. 
T  For  there  is  no  difference.  That  is, 
there  is  no  difference  in  regard  to  the 
waiter  under  discussion.  The  apostle 
does  not  mean  to  say  that  there  is  no 
difference  in  regard  to  the  talents,  dis 
positions,  education,  and  property  of 
men ;  but  there  is  no  distinction  in  re 
gard  to  the  way  in  which  they  must  be 
justified.  All  must  be  saved,  if  saved 
at  all,  in  the  same  mode,  whether  Jews 
or  Gentiles,  bond  or  free,  rich  or  poor, 
learned  or  ignorant.  None  can  be 
saved  by  works ;  arid  all  are  therefore 
H 


come  short  of  the  glory  of  God ; 
24  Being  justified  freely  by 
his  grace   through  the  redemp 
tion  that  is  in  Christ  Jesus  : 


dependent  on  the  mercy  of  God  in  Je 
sus  Christ. 

23.  For  all  have  sinned.    This  was 
the  point  which  he  had  fully  establish 
ed  in  the  discussion  in  these  chapters. 
If  Have  come  short.     Greek,  Jlre  defi 
cient  in  regard  to  ;  are  wanting,  &c. 
Here  it  means,  that  they  had  failed  to 
obtain,  or  were  destitute  of.     If  Th* 
glory  of  God.    The  praise  or  approba 
tion  of  God.     They  had  sought  to  be 
justified,  or  approved,  by  God ;  but  all 
had  failed.     Their  works  of  the  law 
had  not  secured  his  approbation ;  and 
they  were  therefore  under  condemna 
tion.     The  word  glory  (<$<>%*}  is  often 
used  in  the  sense  of  praise,  or  appro 
bation.   John  v.  41.44;  vii.  18;  viii. 
50.  54  ;  xii.  43. 

24.  Being  justified.     Being  treated 
as  if  righteous ;  that  is,  being  regarded 
and  treated  as  if  they  had  kept  the  law. 
The  apostle  has  shown  that  they  could 
not  be  so  regarded  and  treated  by  any 
merit  of  their  own,  or  by  personal  obe 
dience  to  the  law.     He    now  affirms 
that  if  they  were  so  treated,  it  must  be 
by  mere  favour,  and  as  a  matter  not  of 
right,  but  of  gift.     This  is  the  essence 
of  the  gospel.     And  to  show  this,  and 
the   way  in  which  it  is  done,  is   the 
main  design  of  this  epistle.     The  ex 
pression  here  is  to  be  understood  as  re 
ferring  to  all  who  are  justified,  ver.  22. 
The  righteousness  of  God  by  faith  in 
Jesus  Christ,  is  "  upon  all  who  believe," 
who  are   all    "justified    freely   by   his 
grace."    Tf  Freely  (</a>g«av).  This  word 
stands  opposed  to  that  which  is  pur 
chased,  or  which  is  obtained  by  labour, 
or  which  is  a  matter  of  claim.     It  is  a 
free,  undeserved  gift,  not  merited  by 
our  obedience  to  the  law,  and  not  that 
to  which  we  have  any   claim.     Tho 
apostle  uses  the  word  here  in  reference 
to  those  who  are  justified.     To  them 
it  is  a  mere  undeserved  gift.     It  does 
not  mean    hat  it  has  been  obtained. 


Hh 


25  Whom  God  haJi1  set  forth 
to  be  a  propitiation  through  faith 
in  his  blood,  to  declare  his  right- 


or,  fore-i 


ROMANS.  [A.  D.  60. 

eousness  for  the  *  remission  of 
sins  that  are  past,  through  the 
forbearance  of  God ; 

*  or,  pasting  over. 


nowever,  without  any  price  or  merit 
from  any  one,  for  the  Lord  Jesus  has 
purchased  it  with  his  own  blood,  and 
to  him  it  becomes  a  matter  of  justice 
that  those  who  were  given  to  him 
should  be  justified.  1  Cor.  vi.  20  ;  vii. 
23.  2  Pet.  ii.  1.  1  Pet.  ii.  9  (Greek). 
Acts  xx.  28.  Isa.  liii.  11.  We  have  no 
offering  to  bring,  and  no  claim.  To  us, 
therefore,  it  is  entirely  a  matter  of  gift. 
1  By  kis  grace.  By  his  favour ;  by 
his  mere  undeserved  mercy.  See  Note, 
ch.  i.  7.  \  Through  the  redemption 
(Jta  T*7?  dsroXwT^o-sac).  The  word  used 
here  occurs  but  ten  times  in  the  New 
Testament.  Luke  xxi.  28.  Rom.  iii.  24 ; 
viii.  23.  1  Cor.  i.  30.  Eph.  i.  7.  14 ; 
iv.  30.  Col.  i.  14.  Heb.  ix.  15;  xi.  35. 
Its  root  (xyTgev,  lutron)  properly  de 
notes  the  price  which  is  paid  for  a  pri 
soner  of  war  ;  the  ransom,  or  stipulated 
purchase-money,  which  being  paid,  the 
captive  is  set  free.  The  word  here 
used  is  then  employed  to  denote  libera 
tion  from  bondage,  captivity,  or  evil  of 
any  kind,  usually  keeping  up  the  idea 
of  a  price,  or  a  ransom  paid,  in  conse 
quence  of  which  the  delivery  is  effected. 
It  is  sometimes  used  in  a  large  sense, 
to  denote  simple  deliverance  by  any 
means,  without  reference  to  a  price 
paid,  as  in  Luke  xxi.  28.  Rom.  viii.  23. 
Eph.  i.  14.  That  this  is  not  the  sense 
here,  however,  is  apparent.  For  the 
apostle  in  the  next  verse  proceeds  to 
specify  the  price  which  has  been  paid, 
or  the  means  by  which  this  redemption 
has  been  effected.  The  word  here  de 
notes  that  deliverance  from  sin,  and 
from  the  evil  consequences  of  sin, 
which  has  been  effected  by  the  offering 
of  Jesus  Christ  as  a  propitiation,  ver. 
25.  t  That  is  in  Christ  Jeaus.  Or, 
that  has  been  effected  by  Christ  Jesus ; 
that  of  which  he  is  the  author  and  pro 
curer.  Comp.  John  iii.  16 

25.  Whom  God  hath  set  forth.  Mar- 
yin,  Fore-ordained    (a-^e^-wt).     The 


word  properly  means,  to  place  in  pub 
lic  vietv ;  to  exhibit  in  a  conspicuous 
situation,  as  goods  are  exhibited  or  ex 
posed  for  sale,  or  as  premiums  or  re 
wards  of  victory  were  exhibited  to  pub 
lic  view  in  the  games  of  the  Greeks. 
It  sometimes  has  the  meaning  of  de 
creeing,  purposing,  or  constituting, 
as  in  the  margin  (comp.  Rom.  i.  13. 
Eph.  i.  9)  ;  and  many  have  supposed 
that  this  is  its  meaning  here.  But  the 
connexion  seems  to  require  the  usual 
signification  of  the  word  ;  and  it  means 
that  God  has  publicly  exhibited  Jesus 
Christ  as  a  propitiatory  sacrifice  for  the 
sins  of  men.  This  public  exhibition 
was  made  by  his  being  offered  on  the 
cross,  in  the  face  of  angels  and  of  men. 
It  was  not  concealed ;  it  was  done 
openly.  He  was  put  to  open  shame  ; 
and  so  put  to  death  as  to  attract  to 
wards  the  scene  the  eyes  of  ang-ete,  and 
of  the  inhabitants  of  all  worlds.  Tf  To 
be  a  propitiation  (/xsw~»'giov).  This 
word  occurs  but  in  one  other  place  in 
the  New  Testament.  Heb.  ix.  5,  "  And 
over  it  (the  ark)  the  cherubim  of  glory 
shadowing  the  mercy-seat."  It  is  used 
here  to  denote  the  lid  or  cover  of  the 
ark  of  the  covenant.  It  was  made  of 
gold,  and  over  it  were  the  cherubim. 
In  this  sense  it  is  often  used  by  the 
LXX.  Ex.  xxv  17,  "And  thou  shalt 
make  a  propitiatory  (bjt&nyti)  of 
gold."  18,  19,  20.  22;  xxx.  6 ;  xxxi. 
7 ;  xxxv.  1 1 ;  xxxvii.  6,  7,  8,  9 ;  xl.  18. 
Lev.  xvi.  2.  13.  The  Hebrew  name 
for  this  was  capphoreth,  from  the  verb 
caphar,  to  cover,  or  conceal.  It  was 
from  this  place  that  God  was  repre 
sented  as  speaking  to  the  children  of 
Israel.  Ex.  xxv.  22,  "And  I  will  speak 
to  thee  from  above  the  Ilasterion,"  the 
propitiatory,  the  mercy-seat.  Lev.  xvi. 
2,  "  For  I  will  appear  in  the  cloud 
upon  the  mercy-seat."  This  seat,  or 
cover,  was  covered  with  the  smoke  of 
the  incense,  when  the  high-priest  en- 


A   D   60.  J 


CHAPTER  III. 


87 


tered  the  nu>st  holy  place.  Lev.  xvi.  13. 
And  the  blood  of  the  bullock  offered  on 
the  great  day  of  atonement,  was  to  be 
sprinkled  "  upon  the  mercy-seat,"  and 
"  before  the  mercy-seat"  "  seven  times." 
Lev.  xvi.  14,  15.  This  sprinkling  or 
offering  of  blood  was  called  making 
"  an  atonement  for  the  holy  place  be 
cause  of  the  uncleanness  of  the  children 
of  Israel,"  &c.  Lev.  xvi.  16.  It  was 
from  this  mercy-seat  that  God  pro 
nounced  pardon,  or  expressed  himself 
as  reconciled  to  his  people.  The  atone 
ment  was  made,  the  blood  was  sprink 
led,  and  the  reconciliation  thus  effected. 
The  name  was  thus  given  to  that  cover 
of  the  ark,  because  it  was  the  place 
from  which  God  declared  himself  re 
conciled  to  his  people.  Still  the  in 
quiry  is,  why  is  this  name  given  to 
Jesus  Christ  !  In  what  sense  is  he 
declared  to  be  a  propitiation  1  It  is 
evident  that  it  cannot  be  applied  to 
him  in  any  literal  sense.  Between  the 
golden  cover  of  the  ark  of  the  cove 
nant  and  the  Lord  Jesus  the  analogy 
must  be  very  slight,  if  any.  Such 
analogy  can  be  perceived.  We  may 
observe,  however,  (1.)  That  the  main 
idea,  in  regard  to  the  cover  of  the 
ark  called  the  mercy-seat,  was  that  of 
God's  being  reconciled  to  his  people  ; 
and  that  this  is  the  main  idea  in  regard 
to  the  Lord  Jesus,  whom  "  God  hath 
set  forth."  (2.)  This  reconciliation 
was  effected  then  by  the  sprinkling  of 
blood  on  the  mercy-seat.  Lev.  xvi.  1 5, 
1 6.  The  same  is  true  of  the  Lord  Je 
sus — by  blood.  (3.)  In  the  former 
case  it  was  the  blood  of  atonement ; 
the  offering  of  the  bullock  on  the  great 
day  of  atonement,  that  the  reconcilia 
tion  was  effected.  Lev.  xvi.  17,  18. 
In  the  case  of  the  Lord  Jesus  it  was 
also  by  blood  ;  by  ihe  blood  of  atone 
ment.  But  it  was  by  his  otvn  blood. 
This  the  apostle  distinctly  states  in  this 
verse.  (4.)  In  the  former  case  there 
was  a  sacrifice,  or  expiatory  offering ; 
and  so  it  is  in  reconciliation  by  the 
Lord  Jesus.  In  the  former,  the  mercy- 
•seat  was  the  visible,  declared  place 
where  God  would  express  his  reconci- 
l'«*tion  with  nis  people.  So  in  the  lat 


ter,  the  offering  of  the  Lord  Jesus  is 
the  manifest  and  open  way  by  whicb 
God  will  be  reconciled  to  men.  (5.)  In 
the  former,  there  was  joined  the  idea 
of  a  sacrifice  for  sin.  Lev.  xvi.  So 
in  the  latter.  And  hence  the  main 
idea  of  the  apostle  here  is  to  convey 
the  idea  of  a  sacrifice  for  sin  ;  or  to 
set  forth  the  Lord  Jesus  as  such  a  sa 
crifice.  Hence  the  word  "  propitia 
tion"  in  the  original  may  express  the 
idea  of  a  propitiatory  sacrifice,  as  well 
as  the  cover  to  the  ark.  The  word  is 
an  adjective,  and  may  be  joined  to  the 
noun  sacrifice,  as  well  as  to  denote  the 
mercy-seat  of  the  ark.  This  meaning 
accords  also  with  its  classic  meaning 
to  denote  a  propitiatory  offering,  or 
an  offering  to  produce  reconciliation. 
Christ  is  thus  represented,  not  as  a 
mercy-seat,  which  would  be  unintelli 
gible  ;  but  as  the  medium,  the  offering, 
the  expiation,  by  which  reconciliation 
is  produced  between  God  and  man. 
1  Through  faith.  Or  by  means  of 
faith.  The  offering  will  be  of  no  avail 
without  faith.  The  offering  has  been 
made ;  but  it  will  not  be  applied,  ex 
cept  where  there  is  faith.  He  has  made 
an  offering  which  may  be  efficacious  in 
putting  away  sin ;  but  it  produces  no 
reconciliation,  no  pardon,  except  where 
it  is  accepted  by  faith.  ^  In  his  blood. 
Or  in  his  death — his  bloody  death 
Among  the  Jews,  the  blood  was  re 
garded  as  the  seat  of  life,  or  vitality. 
Lev.  xvii.  11,  "The  life  of  the  flesh  is 
in  the  blood."  Hence  they  were  com 
inanded  not  to  eat  blood.  Gen.  ix.  4, 
"  But  flesh  with  the  life  thereof,  which 
is  the  blood  thereof,  shall  ye  not  eat." 
Lev.  xix.  26.  Deut.  xii.  23.  1  Sam.  xiv. 
34.  This  doctrine  is  contained  uni 
formly  in  the  sacred  Scriptures.  And 
it  has  been  also  the  opinion  of  not  a 
few  celebrated  physiologists,  as  well  in 
modern  as  in  ancient  times.  The  same 
was  the  opinion  of  the  ancient  Par- 
sees  and  Hindoos.  Homer  thus  often 
speaks  of  blood  as  the  seat  of  life,  as  in 
the  expression  wsgpw^ec  O^V^TCC ,or  purple 
death.  And  Virgil  speaks  of  purple  fife 

Purpuream  vomit  ille  animam. 

SEniud.  u.  349 


88 


CHAPTER  111. 


[A.   D.  6C 


Empedocles  and  Cntias  among  the 
Greek  philosophers  also  embraced  this 
opinion.  Among  the  moderns,  Harvey, 
to  whom  we  are  indebted  for  a  know 
ledge  of  the  circulation  of  the  blood, 
fully  believed  it.  Hoffman  and  Hux- 
ham  believed  it.  Dr.  John  Hunter  has 
fully  adopted  the  belief,  and  sustained 
it,  as  he  supposed,  by  a  great  variety 
of  considerations.  See  Good's  Book 
of  Nature,  pp.  102.  108,  Ed.  New 
York,  1828.  This  was  undoubtedly 
the  doctrine  of  the  Hebrews  ;  and  hence 
with  them  to  shed  the  blood  was  a 
phrase  signifying  to  kill ;  hence  the 
efficacy  of  their  sacrifices  was  sup 
posed  to  consist  in  the  blood,  that  is,  in 
the  life  of  the  victim.  Hence  it  was 
unlawful  to  eat  it,  as  it  were  the  life, 
the  seat  of  vitality  ;  the  more  immediate 
«nd  direct  gift  of  God.  When  there 
fore  the  blood  of  Chrut  is  spoken  of 
in  the  New  Testament,  it  means  the 
offering  of  his  life  as  a  sacrifice,  or  i 
his  death  as  an  expiation.  His  life  was 
given  to  make  atonement.  See  the  j 
word  blood  thus  used  in  Rom.  v.  9.  i 
Eph.  i.  7.  Col.  i.  14.  Heb.  ix.  12.  14;  I 
xiii.  12.  Rev.  i.  5.  1  Pet.  i.  19.  1  John  i.  | 
7.  By  faith  in  his  death  as  a  sacrifice  for  \ 
sin  ;  by  believing  that  he  took  our  sins  ; 
that  he  died  in  our  place;  by  thus,  in  i 
some  sense,  making  his  offering  ours  ; : 
by  approving  it,  loving  it,  embracing  \ 
it,  trusting  it,  our  sins  become  pardon-  ! 
ed,  and  our  souls  made  pure.  ^  To 
declare  (tis  W&^/y).  For  the  purpose 
of  showing,  or  exhibiting ;  to  present 
it  to  man.  The  meaning  is,  that  the 
plan  was  adopted ;  the  Saviour  was 
given ;  he  suffered  and  died :  and  the 
scheme  is  proposed  to  men,  for  the 
Purpose  of  making  a  full  manifestation 
of  his  plan,  in  contradistinction  from 
all  the  plans  of  men.  f  His  righteous 
ness.  His  plan  of  justification.  The 
method  or  scheme  which  he  has  adopt 
ed,  in  distinction  from  that  of  man; 
and  which  he  now  exhibits,  or  proffers 
to  sinners.  There  is  great  variety  in 
the  explanation  of  the  word  here  ren- ' 
dered  righteousness.  Some  explain  it 
as  meaning  veracity ;  others  as  holi 
ness ;  others  as  goodness}  others  as 


essential   justice.     Mjst  interpreters 
perhaps,  have  explained  it  as  referring 
to  an  attribute  of  God.    But  the  whole 
connexion    requires  us   to  understanu 
it  here  as  in  eh.  i.  17,  not  of  an  attri 
bute  of  God,  but  of  his  plan  of  justi 
fying  sinners.     He   has    adopted   and 
proposed  a  plan  by  which  men  may 
become  just  by  faith  in  Jesus  Christ, 
and  not  by  their  own  works.     His  ac 
quitting  men  from  sin  ;  his  regarding 
them  and  treating  them  as  just,  is  set 
forth  in  the  gospel  by  the  offering   of 
Jesus    Christ    as    a    sacrifice  on    the 
cross.     ^  For    the  remission  of  sins. 
J  Margin,     Passing   over.     The   word 
!  here    used    (jrdgwvv)     occurs  nowhere 
I  else   in   the  New   Testament,  nor  in 
j  the  Septuagint.     It  means  pausing  by, 
as  not  noticing,  and  hence  forgiving. 
A  similar  idea  occurs  in  2  Sam.  xxiv. 
10,  and  Micah  vii.   18.    "Who  is   a 
God  like  unto  thee,  that  passeth  by  the 
transgression  of   the    remnant   of  his 
inheritance  ?"  In  Romans  it  means  for 
the  pardoning,  or  in  order  to  pardon 
past  transgression,    ^    That  are  past. 
TLat  have   been    committed;    or  that 
have  existed   before.     This  has   been 
commonly  understood  to  refer  to  past 
generations,  as  affirming  that  sins  under 
all  dispensations  of  the  world  are  to  be 
forgiven  in  this  manner,   through  the 
sacrifice  of  Christ.     And  it  has  been 
supposed  that  all  who  have  been  justi 
fied  have  received  pardon  by  the  merits 
of  the  sacrifice  of  Christ.     This  may 
be    true ;   but  there   is   no  reason    to 
think  that  this  is  the  idea  in  this  pas 
sage.    For,  (1.)  The  scope  of  the  pas 
sage  does  not  require  it.     The  argu 
ment  is   not  to  show  how    men  had 
been  justified,  but  how  they  might  be 
lt  is  not  to  discuss  an  historical  fact, 
but  to  state  the  way  in  which  sin  was 
to  be  forgiven  under  the  gospel.    (2.) 
The  language    has   no  immediate   or 
necessary  reference  to  past  generations 
It  evidently  refers  to  the  past  lives  oi 
the    individuals    who     are    justified 
and  not  to  the   sins  of  former  times. 
All  that  the  passage  means,  therefore, 
is,  that  the  plan  of  paidon  is  such  ai 
completely  to   remove   all  the  former 


A.  D.  60.] 


CHAPTER  III. 


89 


26  To  declare,  /  say,  at  this 
time,  his  righteousness  :  that  °  he 

a  Acts  13.38,39. 

sins  of  the  life,  not  of  all  former 
generations.  If  it  referred  to  the  sins 
of  former  times,  it  would  not  be  easy 
to  avoid  the  doctrine  of  universal  sal 
vation.  1  Through  the  forbearance 
of  God.  Through  his  patience,  his  long 
suffering.  That  is,  he  did  not  come  forth 
in  judgment  -when  the  sin  was  com 
mitted  ;  he  spared  us,  though  deserving 
of  punishment ;  and  now  he  comes 
forth  completely  to  pardon  those  sins 
concerning  which  he  has  so  long  and 
so  graciously  exercised  forbearance. 
This  expression  obviously  refers  not  to 
the  remission  of  sins,  but  to  the  fact 
that  they  were  committed  while  he 
evinced  such  long  suffering.  Comp. 
Acts  xvii.  30.  I  do  not  know  better 
how  to  show  the  practical  value  and 
bearing  of  this  important  passage  of 
Scripture,  than  by  transcribing  a  part 
of  the  affecting  experience  of  the  poet, 
Cowper.  It  is  well  known  that  before 
his  conversion  he  was  oppressed  by  a 
long  and  dreadful  melancholy ;  that 
this  was  finally  heightened  to  despair ; 
and  that  he  was  then  subjected  to  the 
kind  treatment  of  Dr.  Cotton  in  St. 
Alban's,  as  a  melancholy  case  of  de 
rangement.  His  leading  thought  was 
thak  he  was  doomed  to  inevitable  de 
struction,  and  that  there  was  no  hope. 
From  this  he  was  roused  only  by  the 
kindness  of  his  brother,  and  by  the 
promises  of  the  gospel.  (See  Taylor's 
Life  of  Cowper.)  The  account  of  his 
conversion  I  shall  now  give  in  his  own 
words.  "  The  happy  period,  which  was 
to  shake  off  my  fetters,  and  afford  me  a 
clear  discovery  of  the  free  mercy  of 
God  in  Christ  Jesus,  vras  now  ar 
rived.  I  flung  myself  into  a  chair 
near  the  window,  and  seeing  a  Bible 
there,  ventured  once  more  to  apply 
to  it  for  comfort  and  instruction.  The 
first  verse  I  saw  was  the  25th  of  the 
iiid  of  Romans;  Whom  God  hath  set 
forth,  &c.  Immediately  I  received 
strength  to  believe,  and  the  full  beam 
of  the  Sun  of  Righteousness  shone 
a  2 


might  be  just,  and  the  justifier  of 
him  which  beliereth  in  Jesus. 


upon  me.  I  saw  the  sufficiency  of  the 
atonement  he  had  made  for  my  pardon 
and  justification.  In  a  moment  [  be 
lieved,  and  received  the  peace  of  the 
gospel.  Unless  the  Almighty  arm  had 
been  under  me,  I  think  I  should  have 
been  overwhelmed  with  gratitude  and 
joy.  My  eyes  filled  with  tears,  and  my 
voice  choked  with  transport.  I  could 
only  look  up  to  heaven  in  silent  fear, 
overwhelmed  vith  love  and  wonder. 
How  glad  should  I  now  have  been  to 
have  spent  every  moment  in  prayer 
and  thanksgiving.  I  lost  no  opportu 
nity  of  repairing  to  a  throne  of  grace ; 
but  flew  to  it  with  an  earnestness  irre 
sistible,  and  never  to  be  satisfied." 

26.  M  this  time.  The  time  now 
since  the  Saviour  has  come,  now  is  the 
time  when  he  manifests  it.  Tf  That 
he  might  be  just.  This  verse  contains 
the  substance  of  the  gospel.  The  word 
"just"  here  does  not  mean  benevolent, 
or  merciful,  though  it  may  sometimes 
have  that  meanings,  See  Note,  Matt, 
i.  19,  also  John  xvii.  '25.  But  it  refers 
to  the  fact  that  God  had  retained  the 
integrity  of  his  character  as  a  moral 
governor;  that  he  had  shown  a  due 
regard  to  his  law,  and  to  the  penalty 
of  the  law  by  his  plan  of  salvation. 
Should  he  forgive  sinners  without  an 
atonement,  justice  would  be  sacrificed 
and  abandoned.  The  law  would  cease 
to  have  any  terrors  for  the  guilty,  and 
its  penalty  would  be  a  nullity.  In  the 
plan  of  salvation,  therefore,  he  has 
shown  a  regard  to  the  law  by  appoint 
ing  his  Son  to  be  a  substitute  in  the 
place  of  sinners ;  not  to  endure  its 
precise  penalty,  for  his  sufferings  were 
not  eternal,  nor  were  they  attended 
with  remorse  of  conscience,  or  by 
despair,  which  are  the  proper  penalty 
of  the  law;  but  he  endured  so  much 
as  to  accomplish  the  same  ends  as  if 
those  who  shall  be  saved  by  him  had 
been  doomed  to  eternal  death.  That 
is,  he  showed  that  the  law  could  not 
be  violated  without  introducing  suffer- 


iJi 


90 


ROMANS 


fA.  1)   CO 


27  Where  is  boasting  then  ? 
It  is  excluded.  By  what  law? 
of  works  ?  Nay  ;  but  by  the  law 
of  faith. 


ing ;  and  that  it  could  not  be  broken 
with  impunity.  He  showed  that  he 
I  i:id  so  great  a  regard  for  it,  that  he 
would  not  pardon  one  sinner  without 
an  atonement.  And  thus  he  secured 
the  proper  honour  to  his  character  as  a 
.over  of  his  law,  a  hater  of  sin,  and  a 
just  God.  He  has  shown  that  if  sin 
ners  do  not  avail  themselves  of  the 
offer  of  pardon  by  Jesus  Christ,  they 
must  experience  in  their  own  souls 
for  ever  the  pains  which  this  substitute 
for  sinners  endured  in  behalf  of  men 
on  the  cross.  Thus,  no  principle  of 
justice  has  been  abandoned  ;  no  threat 
ening  has  been  modified ;  no  claim 
of  his  law  has  been  let  down;  no 
disposjtion  has  been  evinced  to  do 
injustice  to  the  universe  by  suffering 
the  guilty  to  escape.  He  is,  in  all  this 
great  transaction,  a  just  moral  gover 
nor,  as  just  to  his  ^aw,  to  himself,  to 
his  Son,  to  the  universe,  when  he 
pardons,  as  he  is  when  he  sends  the 
incorrigible  sinner  down  to  hell.  A  full 
compensation,  an  equivalent  has  been 
provided  by  the  sufferings  of  the  Saviour 
in  the  sinner's  stead,  and  the  sinner 
may  be  pardoned,  ^  Jin d  thejustifier  of 
him,  &c.  Greek,  Even  justifying  him 
that  believeth,  &c.  This  is  the  pecu 
liarity  and  the  wonder  of  the  gospel. 
Even  while  pardoning,  and  treating  the 
ill-deserving  a*  if  they  were  innocent, 
he  can  retain  his  pure  and  holy  cha 
racter.  His  treating  the  guilty  with 
favour  does  not  show  that  he  loves 
guilt  and  pollution,  for  he  has  ex 
pressed  his  abhorrence  of  it  in  the  atone 
ment.  His  admitting  them  to  friend 
ship  and  heaven  does  not  show  that 
he  approves  their  past  conduct  and 
character,  for  he  showed  how  much  he 
hated  even  their  sins  by  giving  his  Son 
to  a  shameiul  death  for  them.  When 
an  executive  pardons  offenders,  there 
is  an  abandonment  of  the  principles 
of  justice  and  law.  The  sentence 


28  Therefore  we  conclude 
that  «  a  man  is  justified  by  faith 
without  the  deeds  of  the  law. 


a  ver.20-22.  c.8.3.  Gal.2.16 


is  set  aside ;  the  threatenings  of  the 
law  are  departed  from  ;  and  it  is  done 
without  compensation.  It  is  declared 
that  in  certain  cases  the  law  may 
be  violated,  and  its  penalty  not  be  in 
flicted.  But  not  so  with  God.  He 
shows  no  less  regard  to  his  law  in  par 
doning  than  in  punishing.  This  is  the 
grand,  glorious,  peculiar  feature  of  the 
gospel  plan  of  salvation.  |  Him  ivhich 
believeth  in  Jesus.  Greek,  Him  -who 
is  of  the  faith  of  Jesus  ;  in  contradis 
tinction  from  him  who  is  of  the  works 
of  the  law  ;  that  is,  who  depends  on  his 
own  works  for  salvation. 

•27.  Where  is  boasting  then  ?  Where 
is  there  ground  or  occasion  of  boasting 
or  pride  1  Since  all  have  sinned,  and 
since  all  have  failed  of  being  able  to 
justify  themselves  by  obeying  the  law, 
and  since  all  are  alike  dependent  on 
the  mere  mercy  of  God  in  Christ,  all 
ground  of  boasting  is  of  course  taken 
away.  This  refers  particularly  to  the 
Jews,  who  were  much  addicted  to  boast 
ing  of  their  peculiar  privileges.  See 
Note,  ch.  iii.  1,  &c.  1  By  ivhat  laiv? 
The  word  law  here  is  used  in  the  sense 
of  arrangement,  rule,  or  economy.  By 
what  arrangement,  or  by  the  operation 
of  what  rule,  is  boasting  excluded 1 
(Stuart.}  See  Gal. iii.  21.  Acts  xxi.20. 
\  Ofivorks?  The  law  which  com 
mands  works,  and  on  which  the  Jews 
relied.  If  this  were  complied  with, 
and  they  were  thereby  justified,  they 
would  have  had  ground  of  self-confi 
dence,  or  boasting,  as  being  justified  by 
their  own  merits.  But  a  plan  which 
led  to  this,  which  ended  in  boasting, 
and  self-satisfaction,  and  pride,  could 
not  be  true,  f  Nay.  No.  Tf  The  law 
of  faith.  The  rule,  or  arrangement 
which  proclaims  that  we  have  no 
merit;  that  we  are  lost  sinners;  and 
that  we  arc  to  be  justified  only  by  faith. 
28.  Therefore.  As  the  result  of  the 
previous  train  of  argument.  ^  That  a 


A..  D.  60.]  CHAPTER  III 

29  Is  he  the  God  of  the  Jews 
only  ?  is  he  not  also  of  the  Gen 
tiles  ?    Yes,  of  the  Gentiles  also : 

30  Seeing    it    is    one    God, 
which  •  shall  justify  the  circum- 

a  Gal.3.8,28. 


man.  That  all  who  are  justified  ;  that 
is,  that  there  is  no  other  way.  |  Is  jus- 
fad  by  faith.  Is  regarded  and  treated 
as  righteous,  by  believing  in  the  Lord 
Jesus  Christ.  If  Without  the  deeds  of 
the  law.  Without  works  as  a  merito 
rious  srround  of  justification.  The  apos 
tle,  of  course,  does  not  mean  that  Chris 
tianity  does  not  produce  good  works, 
or  that  they  who  are  justified  will  not 
obey  the  law,  and  be  holy  ;  but  that  no 
righteousness  of  their  own  will  be  the 
ground  of  their  justification.  They  are 
sinners ;  and  as  such  can  have  no  claim 
to  be  treated  as  righteous.  God  has 
devised  a  plan  by  which  they  may  be 
pardoned  and  saved ;  and  that  is  by 
faith  alone.  This  is  the  grand  pecu 
liarity  of  the  Christian  religion.  This 
was  the  peculiar  point  in  the  reforma- 
Jion  from  popery.  Luther  often  called 
this  doctrine  of  justification  by  faith 
the  article  on  which  the  church  stood 
or  fell — articulus  stantis,  vel  cadentis 
ecclesise — and  it  is  so.  If  this  doctrine 
is  held  entire,  all  others  will  be  held 
with  it.  If  this  is  abandoned,  all  others 
will  fall  also.  It  may  be  remarked 
here,  however,  that  this  doctrine  by  no 
means  interferes  with  the  doctrine  that 
good  works  are  to  be  performed  by 
Christians.  Paul  urges  this  as  much 
as  any  other  writer  in  the  New  Testa 
ment.  His  doctrine  is,  that  they  are 
not  to  be  relied  on  as  a  ground  of  jus 
tification  ;  but  that  he  did  not  mean  to 
teach  that  they  are  not  to  be  performed 
by  Christians  is  apparent  from  the 
connexion,  and  from  the  following 
places  in  his  epistles  :  Rom.  ii.  7.  2  Cor. 
ix.  8  Eph.  ii.  10.  1  Tim.  ii.  10 ;  v.  10. 
25  ;  vi.  18.  2  Tim.  iii.  17.  Titus  ii.  7. 
14 ;  iii.  8.  Heb.  x.  24.  That  we  are 
not  justified  by  our  works  is  a  doctrine 
which  he  has  urged  and  repeated  with 
great  power  and  frequency.  See  Rom. 


91 


cision  by  faith,  and   uncircum- 
cision  through  faith. 

31  Do  we  then  make  void  the 
law  through b faith  ?  God  forbid: 
yea,  we  establish  the  law. 

I  Heb.10.15,16. 


iv.  2.  6;   ix.  11.  32;    xi.  6.    Gal.  ii. 
16 ;  iii.  2. 5. 10.  Eph.  ii.  9.  2  Tim.  i.  9. 

29.  30.  Is  he  the  God,  &c.      The 
Jews  supposed  that  he  was  the  God  of 
their  nation  only,  that  they  only  were 
to  be  admitted  to  his  favour.     In  these 
verses   Paul    showed  that  as  all    had 
alike  sinned,  Jews  and  Gentiles ;  and 
as  the  plan  of  salvation  by  faith  was 
adapted  to  sinners,  without  any  special 
reference  to  Jews  ;  so  God  could  show 
favours  to  all,  and  all  might  be  admit 
ted  on  the  same  terms  to  the  benefit* 
of  the  plan  of  salvation. 

30.  It  is  one  God.    The  same  God ; 
there  is  but  one,  and  his  plan  is  equally 
fitted  to  Jews  and  Gentiles.    Tf  The  cir 
cumcision.    Those  who  are  circumcised 
— the  Jews,     f  The   •uncircumcision. 
Gentiles  ;    all   who   were    not   Jews. 
If  By  faith.  ..through  faith.     There 
is  no  difference  in  the  meaning  of  these 
expressions.     Both  denote  tb/tt  faith  is 
the  instrumental  cause  of  justification, 
or  acceptance  with  God. 

31.  Do  -we  then  make  void  the  law. 
Do  we  render  it  vain  and  useless ;  do 
we  destroy  its  moral  obligation ;   and 
do  we  prevent  obedience  to  it,  by  the 
doctrine  of  justification  by  faith  1    This 
was  an  objection  which  would  natu 
rally  be  made  ;  and  which  has  thousands 
of  times  been  since  made,  that  the  doc 
trine  of  justification  by  faith  tends  to 
licentiousness.     The  word  law  here,  I 
understand  as  referring  to  the  moral 
law,  and  not  merely  to  the  Old  Testa 
ment.  This  is  evident  from  ver.  20,  21, 
where  the  apostle  shows  that  no  man 
could  be  justified  by  deeds  of  law,  by 
conformity  with  the  moral  law.     See 
Note.     ^[  God  forbid.     By  no  means. 
Note,  ver.  4.    This  is  an  explicit  denial 
of  any  such  tendency,     f  Yea,  we  es 
tablish  the  law.     That  is,  by  the  doc 
trine  of  justification  by  faith ;  by  this 


ROMANS. 


[A.  b.60. 


CHAPTER  IV. 

shall   we    say 


then 


that  Abraham,  our  father 

scheme  of  treating  men  as  righteous, 
the  moral  law  is  confirmed,  its  obliga 
tion  is  enforced,  obedience  to  it  is  se 
cured.  This  is  done  in  the  following 
manner:  (1.)  God  showed  respect  to 
it,  in  being  unwilling  to  pardon  sinners 
without  an  atonement.  He  showed 
that  it  could  not  be  violated  with  im 
punity  ;  that  he  was  resolved  to  fulfil 
its  threatenings.  (2.)  Jesus  Christ 
came  to  magnify  it,  and  to  make  it 
honourable.  He  showed  respect  to  it 
in  his  life ;  and  he  died  tt  show  that 
God  was  determined  to  inflict  its  pe 
nalty.  (3.)  The  plan  of  justification 
by  faith  leads  to  an  observance  of  the 
law.  The  sinner  sees  the  evil  of  trans 
gression.  He  sees  the  respect  which 
God  has  shown  to  the  law.  He  gives 
his  heart  to  God,  and  yields  himself  to 
obey  his  law.  All  the  sentiments  that 
arise  from  the  conviction  of  sin;  that 
flow  from  gratitude  for  mercies ;  that 
spring  from  love  to  God  •,  all  his  views 
of  the  sacredness  of  the  law,  prompt 
him  to  yield  obedience  to  it.  The  fact 
that  Christ  endured  such  sufferings  to 
show  the  evil  of  violating  the  law,  is 
one  of  the  strongest  motives  prompting 
to  obedience.  We  do  not  easily  and 
readily  repeat  that  which  overwhelms 
our  best  friends  in  calamity ;  and  we 
are  brought  to  hate  that  which  inflicted 
such  woes  on  the  Saviour's  soul.  The 
sentiment  recorded  by  Watts  is  as  true 
as  it  is  beautiful : — 

'Twas  for  my  sins  my  dearest  Lord 
Hung  on  the  cursed  tree, 
And  groan'd  away  his  dying  life, 
For  thee,  my  soul,  for  thee. 

*'  O  how  I  hate  those  lusts  of  mine 

That  crucified  my  Lord; 
Those  sins  that  pierc'd  and  nail'd  his  flesh 

Fast  to  the  fatal  wood. 
'  Yej,  my  Redeemer,  they  shall  die, 

My  heart  hath  so  decreed  ; 
Nor  will  I  spare  the  guilty  things 

That  made  my  baviour  bleed." 

1  his  is  an  advantage  in  moral  influ 
ence  which  no  cold,  abstract  law  ever 


0  as  pertaining  to  the  flesh,  hath 
found  ? 


,  Uatt.3.9. 


has  over  the  human  mind.  And  one 
of  the  chief  glories  of  the  plan  of  sal 
vation  is,  that  while  it  justifies  the  sin 
ner,  it  brings  a  new  set  of  influences 
from  heaven,  more  tender  and  mighty 
than  can  be  drawn  from  any  other 
source,  to  pioduce  obedience  to  the 
law  of  God. 

CHAPTER  IV. 

THE  main  object  of  this  chapter  is 
to  show  that  the  doctrine  of  justification 
by  faith,  which  the  apostle  was  defend 
ing,  was  found  in  the  Old  Testament. 
The  argument  is  to  be  regarded  as  ad 
dressed  particularly  to  a  Jew,  to  show 
him  that  no  new  doctrine  was  advanc 
ed.  The  argument  is  derived,  first, 
from  the  fact  that  Abraham  was  so 
justified  (ver.  1 — 5)  ;  Secondly,  from 
the  fact  that  the  same  thing  is  declared 
by  David  (ver.  6—8). 

A  question  might  still  be  asked,  whe 
ther  this  justification  was  not  in  conse 
quence  of  their  being  circumcised,  and 
thus  grew  out  of  conformity  to  the 
law  1  To  answer  this,  the  apostle 
shows  (ver.  9 — 12)  that  Abraham  was 
justified  by  faith  before  he  was  circum 
cised,  and  that  even  his  circumcision 
was  in  consequence  of  his  being  justi 
fied  by  faith,  and  a  public  seal  or  at 
testation  of  that  fact. 

Still  further,  the  apostle  shows  that 
if  men  were  to  be  justified  by  works, 
faith  would  be  of  no  use  ;  and  the  pro 
mises  of  God  would  have  no  effect. 
The  law  works  wrath  (ver.  13,  14), 
but  the  conferring  of  the  favour  by 
faith  is  demonstration  of  the  highest 
favour  of  God  (ver.  16).  Abraham, 
moreover,  had  evinced  a  strong  faith ; 
he  had  shown  what  it  was ;  he  was  an 
example  to  all  who  should  follow.  And 
he  had  thus  shown  that  as  he  was  jus 
tified  before  circumcision,  and  before 
the  giving  of  the  law,  so  the  same  thing 
might  occur  in  regard  to  those  who  had 
never  been  circumcised.  In  ch.  ii.  and 
iii.  the  apostle  had  shown  that  all  had 
failed  of  keeping  the  law,  and  thai 


A.  D.  60.] 


CHAPTER  IV. 


2  For  if  Abraham  were  jus 
tified  by  works,  he  hath  where- 


there  was  no  other  way  of  justifica 
tion  but  by  faith.  To  the  salvation 
of  the  heathen,  the  Jew  would  have 
strong  objections.  He  supposed  that 
none  could  be  saved  but  those  who  had 
been  circumcised,  and  who  were  Jews. 
This  objection  the  apostle  meets  in  this 
chapter  by  showing  that  Abraham  was 
justified  in  the  very  way  in  which  he 
maintained  the  heathen  might  be  ;  that 
Abraham  was  justified  by  faith  -without 
being  circumcised.  If  the  father  of  the 
faithful,  the  ancestor  on  whom  the 
Jews  so  much  prided  themselves,  was 
thus  justified,  then  Paul  was  advancing 
no  new  doctrine  in  maintaining  that  the 
same  thing  might  occur  now.  He  was 
keeping  strictly  within  the  spirit  of 
their  religion  in  maintaining  that  the 
gentile  world  might  also  be  justified  by 
faith.  This  is  the  outline  of  the  rea 
soning  in  this  chapter.  The  reasoning 
is  such  as  a  serious  Jew  must  feel  and 
acknowledge.  And  keeping  in  mind 
the  main  object  which  the  apostle  had 
in  it,  there  will  be  found  little  difficulty 
in  its  interpretation. 

1.  What  shall  tve  say  then  ?  See 
ch.  iii.  1 .  This  is  rather  the  objection 
of  a  Jew.  '  How  does  your  doctrine 
of  justification  by  faith  agree  with  what 
the  Scriptures  say  of  Abraham  1  Was 
the  law  set  aside  in  his  case  ?  Did 
he  derive  no  advantage  in  justification 
from  the  rite  of  circumcision,  and  from 
the  covenant  which  God  made  with 
him.'  The  object  of  the  apostle  now  is 
to  answer  this  inquiry.  ^  That  Abra 
ham  our  father.  Our  ancestor  ;  the 
father  and  founder  of  the  nation.  See 
Note,  Matt.  iii.  9.  The  Jews  valued 
themselves  much  on  the  fact  that  he 
was  their  father;  and  an  argument, 
drawn  from  his  example  or  conduct 
therefore,  would  be  peculiarly  forcible. 
If  As  pertaining  to  the  flesh.  This 
expression  is  one  that  has  been  much 
controverted,  In  the  original,  it  may 
refer  either  to  Abraham  as  their  father 
'*  according  to  the  tiesh" — that  is,  their 


of  to   glory ; 
God. 


93 

but   not  a  before 

a  c.3.27. 


natural  father,  or  from  whom  they 
were  descended ;  or  it  may  be  con 
nected  with  "  hath  found."  '  What 
shall  we  say  that  Abraham  our  father 
hath  found  in  respect  to  the  flesh  1* 
jt*Ta  e-ag**.  The  latter  is  doubtless 
the  proper  connexion.  Some  refer  the 
wordjlesh  to  external  privileges  and 
advantages  ;  others  to  his  own  strength 
or  power  (  Calvin  and  Grotius)  ;  and 
others  make  it  refer  to  circumcision. 
This  latter  I  take  to  be  the  correct  in 
terpretation.  It  agrees  best  with  the 
connexion,  and  equally  well  with  the 
usual  meaning  of  the  word.  The  idea 
is,  '  If  men  are  justified  by  faith  ;  if 
works  are  to  have  no  place  ;  if,  there 
fore,  all  rites  and  ceremonies,  all  legal 
observances,  are  useless  in  justification ; 
what  is  the  advantage  of  circumcision] 
What  benefit  did  Abraham  derive  from 
it  1  Why  was  it  appointed  1  And 
why  is  such  an  importance  attached  to 
it  in  the  history  of  his  life!'  A  simi 
lar  question  was  asked  in  ch.  iii.  1 
«[[  Hath  found.  Hath  obtained.  What 
advantage  has  he  derived  from  it  1 

2.  For  if  Abraham,  &c.  This  is 
the  answer  of  the  apostle.  If  Abraham 
was  justified  on  the  ground  of  his  own 
merits,  he  would  have  reason  to  boast, 
or  to  claim  praise.  He  might  regard 
himself  as  the  author  of  it,  and  take  the 
praise  to  himself.  See  ver.  4.  The  in 
quiry,  therefore,  was,  whether  in  the 
account  of  the  justification  of  Abraham, 
there  was  to  be  found  any  such  state 
ment  of  a  reason  for  self-confidence 
and  boasting,  f  But  not  before  God. 
In  the  sight  of  God.  That  is,  in  his 
recorded  judgment,  he  had  no  ground 
of  boasting  on  account  of  works.  To 
show  this,  the  apostle  appeals  at  once 
to  the  Scriptures,  to  show  that  there 
was  no  such  record  as  that  Abraham 
could  boast  that  he  was  justified  by  his 
works.  As  God  judges  right  in  all 
cases,  so  it  follows  that  Abiaham  had 
no  just  ground  of  boasting,  and  of 
course  tha  he  was  not  justified  by  his 


94 


ROMANS. 


[A.  D.  60. 


3  For  what  saith  the  Scrip 
ture?"    Abraham  believed  God, 


own  works.  The  sense  of  this  verse 
is  well  expressed  by  Calvin.  "  If 
Abraham  was  justified  by  his  works,  he 
might  boast  of  his  own  merits.  But 
he  has  no  ground  of  boasting  before 
God.  Therefore  he  was  not  justified 
by  works." 

3.  For  what  saith  the  Scripture? 
The  inspired  account  of  Abraham's 
justification.  This  account  was  final, 
and  was  to  settle  the  question.  This 
account  is  found  in  Gen.  xv.  6.  J  .Abra 
ham  believed  God.  In  the  Hebrew, 
"Abraham  believed  Jehovah."  The 
sense  is  substantially  the  same,  as  the 
argument  turns  on  the  act  of  believing. 
The  faith  which  Abraham  exercised 
was,  that  his  posterity  should  be  like 
the  stars  of  heaven  in  number.  This 
promise  was  made  to  him  when  he  had 
no  child,  and  of  course  when  he  had  no 
prospect  of  such  a  posterity.  See  the 
strength  and  nature  of  this  faith  further 
illustrated  in  ver.  16 — 21.  The  reason 
why  it  was  counted  to  him  for  right 
eousness  was,  that  it  was  such  a  strong, 
direct,  and  unwavering  act  of  confi 
dence  in  the  promise  of  God.  Tf  Jlndit. 
The  word  "  it"  here  evidently  refers  to 
the  act  of  believing.  It  does  not  refer 
to  the  righteousness  of  another — of 
God,  or  of  the  Messiah;  but  the  dis 
cussion  is  solely  of  the  strong  act  of 
Abraham's  faith,  which  in  some  sense 
was  counted  to  him  for  righteousness. 
In  what  sense  this  was,  is  explained 
directly  after.  All  that  is  material  to 
remark  here  is,  that  the  act  of  Abraham, 
ihe  strong  confidence  of  his  mind  in 
the  promises  of  God,  his  unwavering 
assurance  that  what  God  had  promised 
he  would  perform,  was  reckoned  for 
righteousness.  The  same  thing  is  more 
fuliv  expressed  in  ver.  18 — 22.  When 
therefore  it  is  said  that  the  righteous 
ness  of  Christ  is  accounted  or  imputed 
to  us ;  wh^n  it  is  said  that  his  merits 
are  transferred  and  reckoned  as  ours; 
whatever  may  be  the  truth  of  the  doc 
trine,  it  cannot  be  defended  by  this  pas- 


and  it  was  counted  unto  him  for 
righteousness. 


sage  of  Scripture.  Faith  is  always  an 
act  of  the  mind.  It  is  not  a  created 
essence  which  is  placed  within  the 
mind.  It  is  not  a  substance  created 
independently  of  the  soul,  and  placed 
within  it  by  almighty  power.  It  is  not 
a  principle,  for  the  expression  a  prin 
ciple  of  faith  is  as  unmeaning  as  a  prin 
ciple  of  joy,  or  a  principle  of  sorrow,  or 
a  principle  of  remorse.  God  promises ; 
the  man  believes  ;  and  this  is  the  whole 
of  it.  While  the  word  faith  is  sometimes"^ 
used  to  denote  religious  doctrine,  or  the  / 
system  that  is  to  be  believed  (Acts  vi.  7;  \ 
xv.  9.  Rom.  i.  5;  x.  8;  xvi.  26.  Eph.  iii. 
17;  iv.  5.  I  Tim.  ii.  7,  &c.) ;  yet,  when  it  i 
is  used  to  denote  that  which  is  required 
of  men,  it  always  denotes  an  acting1  of 
the  mind  exercised  in  relation  to  some 
object,  or  some  promise, or  threatening, 
or  declaration  of  some  other  being.  See 
Note,  Mark  xvi.  16.  ^  Was  counted 
(ixcyitr&H*).  The  same  word  in  ver.  22  is~ 
rendered  "  it  was  imputed."  The  word 
occurs  frequently  in  the  Scriptures. 
In  the  Old  Testament,  the  verb  jipn 
(hashab),  which  is  translated  by  the 
word  \c,"yt£cjucu,  means  literally,  to  think, 
to  intend,  or  purpose  ;  to  imagine,  in 
vent,  or  devise;  to  reckon,  or  ac 
count;  to  esteem;  to  impute,  i.  e.  to 
impute  to  a  man  what  belongs  to  him 
self,  or  what  ought  to  be  imputed  to 
him.  It  occurs  only  in  the  following 
places  :  1  Sam.  xviii.  25.  Esth.  viii.  3 
ix.  24,  25.  Isa.  xxxiii.  8.  Jer.  xlix.  20  ; 
1.  45  ;  Lam.  ii.  8.  2  Sam.  xiv.  14.  Jer. 
xlix.  30.  Gen.  1.  20.  Job  xxxv.  2. 
2  Sam.  xiv.  13.  Ezek.  xxxviii.  10.  Jer. 
xviii.  8.  Ps.  xxi.  12  ;  cxl.  3.  5.  Jer.  xi. 
19 ;  xlviii.  2.  Amos  vi.  5.  Ps.  x.  2. 
Isa.  liii.  3,  4.  Jer.  xxvi.  3.  Micah  ii.  3. 
Nah.  i.  11.  Jer.  xviii.  11.  Job  xiii.  34; 
xli.  19.  24.  Ps.  xxxii.  2  ;  xxxv.  5.  Isa. 
x.  7.  Job  xix.  11;  xxxiii.  10.  Gen. 
xvi.  6;  xxxviii.  15.  1  Sam.  i.  13.  Ps. 
Iii.  4.  Jer.  xviii.  18.  Zech.  vii.  10.  Job 
vi.  40;  xix.  16.  Isa.  xiii.  17.  1  Kings 
x.  21.  Num.  xviii.  27.  30.  Ps  Ixxxviii 
4.  Isn.  xl.  17.  Lam.  iv.  2.  Isa  \\  1ft 


A.  D.60.] 


CHAPTER  IV. 


4  Now  to  him  that  \vorketh 


Gen.  xxxi.  16.  I  have  examined  all 
the  passages,  and  as  the  result  of  my 
examination  have  come  to  the  conclu 
sion,  that  there  is  not  one  in  which  the 
word  is  used  in  the  sense  of  reckoning' 
or  imputing  to  a  man  that  which  does 
not  strictly  belong  to  him ;  or  of  charg 
ing  on  him  that  which  ought  not  to  be 
charged  on  him  as  a  matter  of  personal 
right.  The  word  is  never  used  to  de 
note  imputing  in  the  sense  of  trans 
ferring,  or  of  charging  that  on  one 
which  does  not  properly  belong  to  him. 
The  same  is  the  case  in  the  New  Tes 
tament.  The  word  occurs  about  forty 
times  (see  Schmidius1  Concord.'),  and 
in  a  similar  signification.  No  doctrine 
of  transferring,  or  of  setting  over  to  a 
man  what  does  not  properly  belong  to 
him,  be  it  sin  or  holiness,  can  be  de 
rived,  therefore,  from  this  word.  What 
ever  is  meant  by  it  here,  it  evidently  is 
declared  that  the  act  of  believing  is  that 
which  is  intended,  both  by  Moses  and 
by  Paul.  1  For  righteousness.  In  or 
cki  to  justification;  or  fo  regard  and  treat 
him  in  connexion  with  this  as  a  right 
eous  man;  as  one  who  was  admitted 
to  the  favour  and  friendship  of  God. 
In  reference  to  this  we  may  remark, 
(1.)  That  it  is  evidently  not  intended 
that  the  act  of  believing,  on  the  part  of 
Abraham,  was  the  meritorious  ground 
of  acceptance  ;  for  then  it  would  have 
been  a  work.  Faith  was  as  much  his  own 
act,  as  any  act  of  obedience  to  the  law. 
(2.)  The  design  of  the  apostle  was  to 
show  that  by  the  laioy  or  by  -works,  man 
could  not  be  justified,  ch.  iii.  28  ;  iv.  2. 
(3.)  Faith  was  not  that  which  the  law 
required.  It  demanded  complete  and 
perfect  obedience ;  and  if  a  man  was 
justified  by  faith,  it  was  in  some  other 
•way  than  by  the  law.  (4.)  As  the 
law  did  not  demand  this ;  and  as  faith 
was  something  different  from  the  de 
mand  of  the  law ;  so  if  a  man  were 
justified  by  that,  it  was  on  a  principle 
altogether  different  from  justification  by 
works.  It  was  not  by  personal  merit, 
ft  was  not  by  complying  with  the  law 


is  the  reward  not  reckoned-  of 
grace,  but  of  debt 

It  was  in  a  mode  entirely  different. 
(5.)  In  being  justified  by  faith,  it  is 
meant,  therefore,  that  we  are  treated 
as  righteous ;  that  we  are  forgiven  ;  that 
we  are  admitted  to  the  favour  of  God, 
and  treated  as  his  friends.  (6.)  In  this 
act,  faith  is  a  mere  instrument,  an  ante 
cedent,  a  sine  qua  non,  that  which  God 
has  been  pleased  to  appoint  as  a  condi 
tion  on  which  men  may  be  treated  as 
righteous.  It  expresses  a  state  of  mind 
which  is  demonstrative  of  love  to  God  ; 
of  affection  for  his  cause  and  charac 
ter  ;  of  reconciliation  and  friendship ; 
and  is  therefore  that  state  to  which  he 
has  been  graciously  pleased  to  promise 
pardon  and  acceptance.  (7.)  As  this 
is  not  a  matter  of  law;  as  the  law 
could  not  be  said  to  demand  it ;  as  it 
is  on  a  different  principle ;  and  as  the 
acceptance  of  faith,  or  of  a  believer, 
cannot  be  a  matter  of  merit  or  claim, 
so  justification  is  of  grace,  or  mere  fa 
vour.  It  is  in  no  sense  a  matter  of 
merit  on  our  part,  and  thus  stands  dis 
tinguished  entirely  from  justification  by 
works,  or  by  conformity  to  the  law. 
From  beginning  to  end,  it  is,  so  far  as 
•we  are  concerned,  a  matter  of  grace. 
The  merit  by  which  all  this  is  obtain 
ed,  is  the  work  of  the  Lord  Jesus 
Christ,  through  whom  this  plan  is  pro 
posed,  and  by  whose  atonement  alone 
God  can  consistently  pardon  and  treat 
as  righteous  those  who  are  in  them 
selves  ungodly.  See  ver.  5.  In  this 
place  we  have  also  evidence  that  faith 
is  always  substantially  of  the  same  cha 
racter.  In  the  ca»e  of  Abraham  it  was 
confidence  in  God  and  his  promises 
All  faith  has  the  same  nature,  whether 
it  be  confidence  in  the  Messiah,  or  in 
any  of  the  divine  promises  or  truths. 
As  this  confidence  evinces  the  same 
state  of  mind,  so  it  was  as  consistent  to 
justify  Abraham  by  it,  as  it  is  to  justify 
him  who  believes  in  the  Lord  Jesus 
Christ  under  the  gospel.  See  Heb.  xi. 
4.  J\"otv  to  1dm  that  ivorketh,  &c. 
This  passage  is  not  to  be  understood  as 
affirming  that  any  actually  have  worked 


•»* 

96 


5  But  to  him  that  worketh 
not,  but  believeth  on  him  that 
justineth  the  ungodly,  his  faith" 
is  counted  for  righteousness. 


ROMANS  [A   D.  60. 

6  Ever,  as  David  also  describ- 
eth  the  blessedness  of  the  man 
unto  whom  God  imputeth  right 
eousness  without  works, 


out  their  salvation  by  conformity  to  the 
law  so  as  to  be  saved  by  their  own 
merits ;  but  it  expresses  a  general  truth 
in  regard  to  works.  On  that  plan,  if 
a  man  were  justified  by  his  works,  it 
would  be  a  matter  due  to  him.  It  is  a 
general  principle  in  regard  to  contracts 
and  obligations,  that  where  a  man  ful 
fils  them  he  is  entitled  to  the  reward  as 
that  which  is  due  to  him,  and  which  he 
can  claim.  This  is  well  understood  in 
all  the  transactions  among  men.  Where 
a  man  has  fulfilled  the  terms  of  a  con 
tract,  to  pay  him  is  not  a  matter  of 
favour ;  he  has  earned  it ;  and  we 
are  bound  to  pay  him.  So,  says  the 
apostle,  it  -would  be,  if  a  man  were  jus 
tified  by  his  works.  He  would  have  a 
claim  on  God.  It  would  be  wrong  not 
to  justify  him.  And  this  is  an  addi 
tional  reason  why  the  doctrine  cannot 
be  true.  Comp.  Rom.  xi.  6.  f  The  re 
gard.  The  pay,  or  wages.  The  word 
is  commonly  applied  to  the  pay  of  sol 
diers,  day-labourers,  &c.  Matt.  xx.  8. 
Luke  x.  7.  1  Tim.  v.  18.  James  v.  4. 
It  has  a  similar  meaning  here.  ^  Reck 
oned.  Greek,  Imputed.  The  same  word 
which,  in  ver.  3,  is  rendered  counted, 
and  in  ver.  22,  imputed.  It  is  here 
used  in  its  strict  and  proper  sense,  to 
reckon  that  as  belonging  to  a  man 
which  is  his  own,  or  which  is  due  to 
him.  ^  Of  grace.  Of  favour;  as  a 
gift.  \  Of  debt.  As  due;  as  a  claim; 
as  a  fair  compensation  according  to  the 
contract. 

5.  But  to  him  that  ivorketh  not. 
Who  does  not  rely  on  his  conformity 
to  tte  law  for  his  justification;  who 
does  not  depend  on  his  works ;  who 
seeks  to  be  justified  in  some  other  way. 
The  reference  here  is  to  the  Christian 
plan  of  justification,  t  Sut  believeth. 
Note,  ch.  iii.  26.  \  On  him.  On  God. 
Thus  the  connexion  requires ;  for  the 
discussion  has  immediate  reference  to 


Abraham,  whose  faith  was  in  the  pro 
mise  of  God.  \  That  justifieth  the 
ungodly.  This  is  a  very  important 
expression.  It  implies,  (1.)  That  men 
are  sinners,  or  are  ungodly.  (2.)  That 
God  regards  them  as  such  when  they 
are  justified.  He  does  not  justify  them 
because  he  sees  them  to  be,  or  regards 
them  to  be  righteous ;  but  knowing  that 
they  are  in  fact  polluted.  He  does  not 
first  esteem  them,  contrary  to  fact,  to 
be  pure ;  but  knowing  that  they  are 
polluted,  and  that  they  deserve  no  fa 
vour,  he  resolves  to  forgive  them,  and 
to  treat  them  as  his  friends.  (3.)  In 
themselves  they  are  equally  undeserv 
ing,  whether  they  are  justified  or  not. 
Their  souls  have  been  defiled  by  sin ; 
and  that  is  known  when  they  are  par 
doned.  God  judges  things  as  they  are; 
and  sinners  who  are  justified,  he  judges 
not  as  if  they  were  pure,  or  as  if  they 
had  a  claim ;  but  he  regards  them  as 
united,  by  faith  to  the  Lord  Jesus ; 
and  ITU  THIS  RELATION  he  judges  that 
they  SHOULD  be  treated  as  his  friends, 
though  they  have  been,  are,  and  al 
ways  -will  be,  personally  undeserving. 
It  is  not  meant  that  the  righte 
ousness  of  Christ  is  transferred  to 
them,  so  as  to  become  personally 
theirs — for  moral  character  cannot 
be  transferred ; — nor  that  it  is  infused 
into  them,  making  them  personally 
meritorious — for  then  they  could  not 
be  spoken  of  as  ungodly;  but  that 
Christ  died  in  their  stead,  to  atone 
for  their  sins,  and  is  regarded  and 
esteemed  by  God  to  have  died'  and 
that  the  results  or  benefits  of  his 
death  are  so  reckoned  or  imputed 
to  believers  as  to  make  it  proper 
for  God  to  regard  and  treat  them 
as  if  they  had  themselves  obeyed 
the  law;  that  is,  as  righteous  in  his 
sight. 
6.  Even  as  David.  The  apostle- 


A.  D.  60.J 

7  Saying,  «  Blessed  are  they 
whose   iniquities   are    forgiven, 
and  whose  sins  are  covered. 

8  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin. 

a  Fs.32.1,2. 

having  adduced  the  example  of  Abra 
ham  to  show  that  the  doctrine  which 
he  was  defending  was  not  new,  and 
contrary  to  the  Old  Testament,  pro 
ceeds  to  adduce  the  case  of  David  also ; 
and  to  show  that  he  understood  the 
same  doctrine  of  justification  without 
works.  ^  Describeth.  Speaks  of. 
^  The  blessedness.  The  happiness ; 
or  the  desirable  state  or  condition. 
^f  Unto  -whom  God  imputeth  right 
eousness.  Whom  God  treats  as  right 
eous,  or  as  entitled  to  his  favour  in  a 
way  different  from  his  conformity  to 
the  law.  This  is  found  in  Ps.  xxxii. 
And  the  whole  scope  and  design  of  the 
psalm  is  to  show  the  blessedness  of  the 
man  who  is  forgiven,  and  whose  sins 
are  not  charged  on  him,  but  who  is 
freed  from  the  punishment  due  to  his 
sins.  Being  thus  pardoned,  he  is  treat 
ed  as  a  righteous  man.  And  it  is  evi 
dently  in  this  sense  that  the  apostle 
uses  the  expression  "imputeth  right 
eousness,"  i.  e.  he  does  not  impute,  or 
charge  on  the  man  his  sins ;  he  reckons 
and  treats  him  as  a  pardoned  and  right 
eous  man.  Ps.  xxxii.  2.  He  regards 
him  as  one  who  is  forgiven  and  admit 
ted  to  his  favour,  and  who  is  to  be 
treated  henceforward  as  though  he  had 
not  sinned.  That  is,  he  partakes  of 
the  benefits  of  Christ's  atonement,  so 
as  not  henceforward  to  be  treated  as  a 
sinner,  but  as  a  friend  of  God. 

7.  Blessed.  Happy  are  they  :  they 
are  highly  favoured.  See  Note,  Matt. 
v.  3.  ^  Whose  sins  are  covered.  Are 
concealed  ;  cw  hidden  from  vhe  view. 
On  which  God  will  no  more  look, 
and  which  he  will  no  more  remember. 
"  By  these  words,"  says  Calvin  (in 
loco),  "  we  are  taught  that  justification 
with  Paul  is  nothing  else  but  pardon 
of  sin."  The  word  cover  here  has  not 
eference  to  the  atonement,  but  is  ex- 
I 


CHAPTER  IV.  97 

9  Cometh  this  blessedness 
then  upon  the  circumcision  only, 
or  upon  the  uncircumcision  also  ? 
for  we  say  that  faith  was  reckon 
ed  to  Abraham  for  righteousness* 


pressive  of  hiding,  or  concealing  i.  e. 
of  forgiving  sin. 

8.  Will  not  impute  sin.     On  whom 
the  Lord  will  not  charge  his  sins ;  or 
who  shall  not  be  reckoned  or  regarded 
as    guilty.     This  shows  clearly  what 
the    apostle   meant  by  imputing  faith 
without  works.      It  is  to  pardon  sin 
and  to  treat  with  favour ;  not  to  reckon 
or  charge  a  man's  sin  to  him ;  but  to 
treat  him,  though  personally  undeserv 
ing  and  ungodly  (ver.   5),  as  though 
the  sin  had  not  been  committed.     The 
word  "  impute"  here  is  used  in  its  na 
tural  and  appropriate  sense,  as  denot 
ing  to  charge  on  man  that  which  pro 
perly  belongs  to  him. 

9.  Cometh,  &c.  The  apostle  has  now 
prepared  the  way  for  an  examination 
of  the  inquiry  whether  this   came  in 
consequence  of  obedience  to  the  law! 
or  whether  it  was  -without  obedience  to 
the  law  1  Having  shown  that  Abraham 
was  justified  by   faith    in  accordance 
with  the   doctrine   which  he  was  de 
fending,  the  only   remaining   inquiry 
was  whether  it  was  after  he  was  cir 
cumcised  or  before ;  whether  in  conse 
quence  of  his  circumcision  or  not.     If 
it  was  after  his  circumcision,  the  Jew 
might  still  maintain   that   it   was    by 
complying  with  the  works  of  the  law  ; 
but  if  it  was  before,  the  point  of  the 
apostle  would   be  established,   that   it 
was  without   the  works  of   the  law. 
Still    further,   if   he  was  justified   by 
faith  before  he  was  circumcised,  then 
here  was   an  instance  of  justification 
and  acceptance  without  conformity  to 
the  Jewish    law;    and    if   the    father 
of    the   Jewish    nation   was   so    jus 
tified,  and  reckoned  as  a  friend  of  God, 
without  being  circumcised,  i.  e.  in  the 
condition  in  which  the  heathen  world 
then  was,  then  it  would  follow  that  the 
Gentiles  might  be  justified  in  %  similar 


ROMANS. 


[A.  D.  GO 


10  How  was  it  then  reckon 
ed?  when  he  was  in  circum 
cision,  or  in  uncircumc'sion? 
Not  in  circumcision,  but  n  un- 
circumcision. 


way  now.  It  would  not  be  departing, 
therefore,  from  the  spirit  of  the  Old 
Testament  itself,  to  maintain,  as  the 
apostle  had  done  (ch.  iii.),  that  the 
Gentiles  who  had  not  been  circumcised 
might  obtain  the  favour  of  God  as  well 
as  the  Jew ;  that  is,  that  it  was  inde 
pendent  of  circumcision,  and  might  be 
extended  to  all.  ^  This  blessedness. 
This  happy  state,  or  condition.  This 
state  of  being  justified  by  God,  and  of 
being  regarded  as  his  friends.  This  is 
the  sum  of  all  blessedness;  the  only 
state  that  can  be  truly  pronounced 
happy.  ^  Upon  the  circumcision  only. 
The  Jeivs  alone,  as  they  pretended.' 
Tf  Or  upon  the  uncircumcision  also. 
The  Gentiles  who  believed,  as  the 
apostle  maintained.  ^  For  toe  say. 
We  all  admit.  It  is  a  conceded  point. 
It  was  the  doctrine  of  the  apostle,  as 
well  as  of  the  Jews;  and  as  much 
theirs  as  his.  With  this,  then,  as  a 
conceded  point,  what  is  the  fair  infer 
ence  to  be  drawn  from  it  1 

10.  Hotv.  In  what  circumstances,  or 
time.  T  When  he  was  in  circumcision, 
&c.  Before  or  after  he  was  circum 
cised  ?  This  was  the  very  point  of  the 
inquiry.  For  if  he  was  justified  by 
faith  after  he  was  circumcised,  the 
Jew  might  pretend  that  it  was  in  vir 
tue  of  his  circumcision ;  that  even  his 
faith  was  acceptable,  because  he  was 
circumcised.  But  if  it  was  before  he 
was  circumcised,  this  plea  could  not 
be  set  up ;  and  the  argument  of  the 
apostle  was  confirmed  by  the  case  of 
Abraham,  the  great  father  and  model 
of  the  Jewish  people,  that  circumcision 
and  the  deeds  of  the  law  did  not  conduce 
to  justification ;  and  that  as  Abraham 
was  justified  tvithont  those  works,  so 
might  others  be,  and  the  heathen,  there 
fore,  might  be  admitted  to  similar  privi 
leges.  7  ,Y"a/m  tirciimcision.  "Not  being , 


1 1  And  a  he  received  the  sign 
of  circumcision;  a  seal  of  the 
righteousness  of  the  faith  which 
he  had,  yet  being  uncircum- 
cised ;  that  he  might  be  the 

e  Gen.l7.10,lU 


circumcised,  or  after  he  was  circum 
cised,  but  before.  This  was  the  record 
in  the  case.  Gen.  xv  6.  Comp.  Gen. 
xvii.  10. 

11.  JLndlie  received  the  sign.  &c.  A 
sign  is  that  by  which  any  thing  is 
shoivn,  or  represented.  And  circum 
cision  thus  showed  that  there  was  a 
covenant  between  Abraham  and  God. 
Gen.  xvii.  1 — 10.  It  became  the  pub 
lic  mark  or  token  of  the  relation 
which  he  sustained  to  God.  ^  A  seal. 
See  Note,  John  iii.  33.  A  seal  is  that 
mark  of  wax  or  other  substance,  which 
is  attached  to  an  instrument  of  writing, 
as  a  deed,  &c.,  to  confirm,  ratify  it,  or 
to  make  it  binding.  Sometimes  instru 
ments  were  sealed,  or  made  authentic 
by  stamping  on  them  some  word,  letter, 
or  device,  which  had  been  engraved  on 
silver,  or  on  precious  stones.  The  seal 
or  stamp  was  often  worn  as  an  orna 
ment  on  the  finger.  Esth.  viii.  8.  Gen. 
xli.  42;  xxxviii.  18.  Ex.  xxviii.  11. 
36  ;  xxix.  6.  To  affix  the  seal,  whe 
ther  of  wax,  or  otherwise,  was  to  con 
firm  a  contract  or  an  engagement.  In 
allusion  to  this,  circumcision  is  called 
a  seal  of  the  covenant  which  God  had 
made  with  Abraham.  That  is,  he  ap 
pointed  this  as  a  public  attestation  to 
the  fact  that  he  had  previously  ap 
proved  of  Abraham,  and  had  made 
important  promises  to  him.  f  Which 
he  had,  yet  being  circumcised.  He 
believed  (Gen.  xv.  5) ;  was  accept 
ed,  or  justified ;  was  admitted  to  the 
favour  of  God,  and  favoured  with  clear 
and  remarkable  promises  (Gen.  xv.  18 
— 21  ;  xvii.  1 — 9),  before  he  was 
circumcised.  Circumcision,  therefore, 
could  have  contributed  neither  to  his 
justification,  nor  to  the  promises  made 
to  him  by  God.  ^  That  he  might  be 
the  father,  &c.  All  this  was  done  tha'. 
Abraham  mi^ht  he  held  np  as  an  ev 


D.  GO.] 


CHAPTER  IV. 


99 


father  °  of  all  them  that  believe, 
though  they  be  not  circumcised  ; 
that  righteousness  might  be  im 
puted  unto  them  also  : 

12  And  the  father  of  circu  in 
cision  to  them  who  are  not  of  the 


ample,  or  a  model,  of  the  very  doctrine 
which  the  apostle  was  defending.  The 
word  father  here  is  used  evidently  in 
a  spiritual  sense,  as  denoting  that  he 
was  the  ancestor  of  all  true  believers ; 
that  he  was  their  model,  and  example. 
They  are  regarded  as  his  children  be 
cause  they  are  possessed  of  his  spirit ; 
are  justified  in  the  same  way,  and  are 
imitators  of  his  example.  See  Note, 
Matt.  i.  1.  In  this  sense  the  expres 
sion  occurs  in  Luke  xix.  9.  John  viii. 
33.  Gal.  iii.  7.  29.  1  Though  they 
be  not  circumcised.  This  was  stated  in 
opposition  to  the  opinion  of  the  Jews 
that  all  ought  to  be  circumcised.  As 
the  apostle  had  shown  that  Mraham 
enjoyed  the  favour  of  God  previous 
to  his  being  circumcised,  i.  e.  -with 
out  circumcision ;  so  it  followed 
that  others  might  on  the  same  prin 
ciple  also.  This  instance  settles  the 
point ;  and  there  is  nothing  which  a 
Jew  can  reply  to  this.  \  That  right 
eousness,  &c.  That  is,  in  the  same 
way,  by  faith  without  works:  that 
they  might  be  accepted,  and  treated  as 
righteous. 

1 2.  Jind  the  father  of  circumcision. 
The  father,  i.  e.  the  ancestor,  exemplar, 
or  model  of  those  who  are  circumcised, 
and  who  possess  the  same  faith  that  he 
did.  Not  only  the  father  of  all  believers 
(  ver.  11),  but  in  a  special  sense  the  father 
of  the  Jewish  people.  In  this,  the  apos 
tle  intimates  that  though  all  who  be 
lieved  would  be  saved  as  he  was,  yet 
the  Jews  had  a  special  proprietorship 
in  Abraham ;  they  had  special  favours 
and  privileges  from  the  fact  that  he  was 
their  ancestor.  ^  Not  of  the  circum 
cision  only.  Who  are  not  merely  cir 
cumcised,  but  who  possess  his  spirit 
and  his  faith.  Mere  circumcision  would 
not  avail ;  but  circumcision  connected 


circumcision  on?y,  but  also  walk 
in  the  steps  of  the  faith  of  our 
father  Abraham  which  he  had, 
being  yet  uncirc  umcised. 

13  For  the  promise  thit  *  he 
should  be  the  heir  of  the  world, 

i  Gen.l".4,&c. 


with  faith  like  his,  showed  that  they 
were  peculiarly  his  descendants.  See 
Note,  ch.  ii.  25.  f  Who  -walk  in  the 
steps,  &c.  Who  imitate  his  example ; 
who  imbibe  his  spirit ;  who  have  his 
faith,  t  Being  yet  uncircumcised. 
Before  he  was  uncircuincised.  Comp. 
Gen.  xv.  6,  with  Gen.  xvii. 

13.  For  the  promise,  &c.  To  show 
that  the  faith  of  Abraham,  on  which  his 
justification  depended,  was  not  by  the 
law,  the  apostle  proceeds  to  show  that 
the  promise  concerning  which  his  faith 
was  so  remarkably  evinced  was  before 
the  law  was  given.  If  this  was  so,  then  it 
was  an  additional  important  considera 
tion  in  opposition  to  the  Jew,  showing 
that  acceptance  with  God  depended  OR 
faith,  and  not  on  works.  K  That  he 
should  be  heir  of  the  -world.  An  heir 
is  one  who  succeeds,  or  is  to  succeed  to 
an  estate.  In  this  passage,  the  -world, 
or  the  entire  earth,  is  regarded  as  the 
estate  to  which  reference  is  made,  and 
the  promise  is,  that  the  posterity  of 
Abraham  should  succeed  to  that,  or 
should  possess  it  as  their  inheritance. 
The  precise  expression  here  used,  "  heir 
of  the  world,"  is  not  found  in  the 
promises  made  to  Abraham.  Those 
promises  were  that  God  would  make 
of  him  a  great  nation  (Gen.  xii.  2)  ;  that 
in  him  all  the  families  of  the  earth 
should  be  blessed  (ver.  3)  ;  that  his 
posterity  should  be  as  the  stars  for  mul 
titude  (Gen.  xv.  5)  ;  and  that  he  should 
be  a  father  of  many  nations  (Gen. 
xvii.  5).  As  this  latter  promise  is  one  to 
which  the  apostle  particularly  refers 
(see  ver.  17),  it  is  probable  that  he 
had  this  in  his  eye.  This  promise  had, 
at  first,  respect  to  his  numerous  natural 
descendants,  and  to  their  possessing  the 
land  of  Canaan.  But  it  is  also  regarded 
in  the  New  Testament  as  extending  to 


100 


v-as  not  to  Abraham,  or  to  his 
seed,  through  the  law, but  through 
the  righteousness  of  faith. 
14  For   if0  they  which   are 


ROMANS.  [A.  D.  CO. 

of  the  law  be  heirs,  faith  is  made 
void,  and  the  promise  made  of 
none  effect : 

15  Because  the  law  b  work- 


the  Messiah  (Gal.  iii.  16)  as  his  descend 
ant,  and  to  all  his  followers  as  the  spi 
ritual  seed  of  the  father  of  the  faithful. 
When  the  apostle  calls  him  "  the  heir 
of  the  world,"  he  sums  up  in  this  com 
prehensive  expression  all  the  promises 
made  to  Abraham,  intimating  that  his 
spiritual  descendants,  i.  e.  those  who 
possess  his  faith,  shall  yet  be  so  nume 
rous  as  to  possess  all  lands.  t  Or  to 
his  seed.  To  his  posterity,  or  descend 
ants.  Tf  Through  the  law.  By  the 
observance  of  the  law ;  or  made  in  con 
sequence  of  observing  the  law ;  or  de 
pending  on  the  condition  that  he  should 
observe  the  law.  The  covenant  was 
made  before  the  law  of  circumcision 
was  given ;  and  long  before  the  law  of 
Moses  (comp.  Gal.  iii.  16,  17,  18), 
and  was  independent  of  both.  <[  But 
through,  &c.  In  consequence  of,  or  in 
connexion  with  the  strong  confidence 
which  he  showed  in  the  promises  of 
God.  Gen.  xv.  6. 

14.  For  if  they  -which  are  of  the 
law.  Who  seek  for  justification  and 
acceptance  by  the  law.  ^  Faith  is 
made  void.  Faith  would  have  no  place 
in  the  scheme ;  and  consequently  the 
strong  commendations  bestowed  on  the 
faith  of  Abraham,  would  be  bestowed 
without  any  just  cause.  If  men  are 
justified  by  the  law,  they  cannot  be  by 
faith,  and  faith  would  be  useless  in 
this  work,  f  And  the  promise,  &c.  A 
promise  looks  to  the  future.  Its  design 
and  tendency  is  to  excite  trust  and 
confidence  in  him  who  makes  it.  All 
the  promises  of  God  have  this  design 
and  tendency;  and  consequently,  as 
God  has  given  many  promises,  the  ob 
ject  is  to  call  forth  the  lively  and  con 
stant  faith  of  men,  all  going  to  show 
that  in  the  divine  estimation,/azVA  is 
of  inestimable  value.  But  if  men  are 
justified  by  the  laiv  ;  if  they  are  ren 
dered  acceptable  by  conformity  to  the 


institutions  of  Moses  ;  then  they  can 
not  depend  for  acceptance  on  any  pro- 
mise  made  to  Abraham,  or  his  seed. 
They  cut  themselves  off  from  that  pro 
mise,  and  stand  independent  of  it 
That  promise,  like  all  other  promises, 
was  made  to  excite  faith.  If,  therefore, 
the  Jews  depended  on  the  law  for 
justification,  they  were  cut  off  from 
all  the  promises  made  to  Abraham; 
and  if  they  could  be  justified  by  the 
law,  the  promise  was  useless.  This  is 
as  true  now  as  it  was  then.  If  men 
seek  to  be  justified  by  their  morality, 
or  their  forms  of  religicn,  they  cannot 
depend  on  any  promise  of  God;  for 
he  has  made  no  promise  to  any  such  at 
tempt.  They  stand  independently  of 
any  promise,  covenant,  or  compact, 
and  are  depending  on  a  scheme  of 
their  own ;  a  scheme  which  would  ren 
der  his  plan  vain  and  useless ;  which 
would  render  his  promises,  and  the 
atonement  of  Christ,  and  the  work  of  the 
Spirit  of  no  value.  It  is  clear,  there 
fore,  that  such  an  attempt  at  salvation 
cannot  be  successful. 

15.  Because  the  laiv.  All  ?aw.  I 
is  the  tendency  of  law.  Tf  Worketh 
•wrath.  Produces  or  causes  wrath. 
While  man  is  fallen,  and  a  sinner,  its 
tendency,  so  far  from  justifiing  him, 
and  producing  peace,  is  just  the  re 
verse.  It  condemns,  denounces  wrath, 
and  produces  suffering.  The  word 
wrath  here  is  to  be  taken  in  the  sense 
of  punishment,  ch.  ii.  8.  And  the 
meaning  is,  that  the  law  of  God,  de 
manding  perfect  purity,  and  denounc 
ing  every  sin,  condemns  the  sinner, 
and  consigns  him  to  punishment.  As 
the  apostle  had  proved  (ch.  i.  ii.  iii.) 
that  all  were  sinners,  so  it  followed 
that  if  any  attempted  to  be  justified  by 
the  law,  they  would  be  involved  only 
in  condemnation  and  wrath.  ^  For 
where  no  law  is,  &c.  This  is  a  geno- 


A.D.60.]  CHAPTER  IV. 

eth  wrath :   for  where  no  °  law 
is,  there  is  no  transgression. 

16  Therefore  it  is  of  faith, 
that  it  might  be  by  grace ;  to  the 
end  the  promise  might  be  sure 
to  all  the  seed ;  not  to  that  only 
which  is  of  the  law,  but  to  that 


101 


ral  principle;  a  maxim  of  common 
justice  and  of  common  sense.  Law  is 
a  rule  of  conduct.  If  no  such  rule  is 
given  and  known,  there  can  be  no 
crime.  Law  expresses  what  may  be 
done,  and  what  may  not  be  done.  If 
there  is  no  command  to  pursue  a  cer 
tain  course,  no  injunction  to  forbid 
certain  conduct,  actions  will  be  inno 
cent.  The  connexion  in  which  this 
declaration  is  made  here,  seems  to  imply 
that  as  the  Jews  had  a  multitude  of 
clear  laws,  and  as  the  Gentiles  had  the 
laws  of  nature,  there  could  be  no  hope 
of  escape  from  the  charge  of  their  vio 
lation.  Since  human  nature  was  de 
praved,  and  men  were  prone  to  sin, 
the  more  just  and  reasonable  the  laws, 
the  less  hope  was  there  of  being  justi 
fied  by  the  law,  and  the  more  certainty 
was  there  that  the  law  would  produce 
wrath  and  condemnation. 

16.  Therefore.  In  view  of  the 
course  of  reasoning  which  has  been 
pursued.  We  have  come  to  this  con 
clusion,  f  It  is  of  faith.  Justification 
is  by  faith ;  or  the  plan  which  God  has 
devised  of  saving  men  is  by  faith,  ch. 
iii.  26.  H  That  it  might  be  by  grace. 
As  a  matter  of  mere  undeserved  mercy. 
If  men  were  justified  by  laiv,  it  would 
be  by  their  own  merits ;  now  it  is  of 
mere  unmerited  favour.  ^  To  the  end. 
For  the  purpose,  or  design,  t  The 
promise,  &c.  ver.  13.  Tf  JMig-ht  be  sure. 
Might  be  firm,  or  established.  On  any 
other  ground,  it  could  not  be  establish 
ed.  If  it  had  depended  on  entire  con 
formity  to  the  laiv,  the  promise  would 
never  have  been  established,  for  none 
".vould  have  yielded  such  obedience. 
But  now  it  may  be  secured  to  all  the 
posterity  of  Abraham.  ^  To  all  the 
teed,  ver.  13.  Tf  Not  to  that  only. 
i  2 


also  which  .is  of  the  faith  of  Abra 
ham,  who  .  s  the  father  of  us  all, 
17  (As  .'t  is  written,  b  I  have 
made  thee  a  father  of  many  na 
tions,)  *  before  him  whom  he  be 
lieved,  even  God,  who  quicken- 
eth  c  the  dead,  and  calleth  those 

b  Gen.17.4.  »  or,  like  unto.  c  Eph.2.1,5. 


Not  to  that  part  of  his  descendants 
alone  who  were  Jews,  or  who  had  the 
law.  U  But  to  that,  &c.  To  all  who 
should  possess  the  same  faith  as  Abra 
ham.  «f  The  father  of  us  all.  Of  all 
who  believe,  whether  they  be  Jews  or 
Gentiles. 

17.  As  it  is  -written.  Gen.  xvii.  5. 
t  /  have  made  thee.  .  The  word  here 
used  in  the  Hebrew  (Gen.  xvii. 5)  means 
literally,  to  give,  to  grant ;  and  also, 
to  set,  or  constitute.  This  is  also  the 
meaning  of  the  Greek  wonl  used  both 
by  the  LXX.  and  the  apostle.  The 
quotation  is  taken  literally  from  the 
Septuagint.  The  argument  of  the  apos 
tle  is  founded  in  part  on  the  fact  that 
the  past  tense  is  used — I  have  made 
thee — and  that  God  spoke  of  a  thing  as 
already  done,  which  he  had  promised 
or  purposed  to  do.  The  sense  is,  h<e 
had,  in  his  mind  or  purpose,  constitut 
ed  him  the  father  of  many  nations; 
and  so  certain  was  the  fulfilment  of  the 
divine  purposes,  that  he  spoke  of  it  as 
already  accomplished,  f  Of  many  na 
tions.  The  apostle  evidently  under 
stands  this  promise  as  referring,  not  to 
his  natural  descendants  only,  but  to 
the  great  multitude  who  should  believe 
as  he  did.  Tf  Before  him.  In  his  view, 
or  sight;  i.  e.  Gud  regarded  him  as 
such  a  father.  Tf  Whom  he  believed. 
Whose  promise  he  believed ;  or  in 
whom  he  trusted.  1  Who  quickeneth 
the  dead.  Who  gives  life  to  the  dead. 
Eph.  ii.  1.  5.  This  expresses  the  power 
of  God  to  give  life.  But  why  it  is  used 
here  has  been  a  subject  of  debate.  I 
regard  it  as  having  reference  to  the 
strong  natural  improbability  of  the  ful 
filment  of  the  prophecy  when  it  was 
given,  arising  from  the  age  of  Abraham 
and  Sarah,  ver.  19.  Abraham  exer* 


>02 


ROMANS. 


[A.  D.  60. 


*  things  which  be  not  as   hough 
they  were. 

18  Who  against  hope  believ 
ed   in  hope,  that  he  might  be 
come  the  father  of  many  nations, 
according   to    that   which    was 
rpoken,  *  So  shall  thy  seed  be. 

19  And  being  not  weak   in 
faith,  he  considered  not  his  own 
body  now  dead,  when  he  was 

o  lCor.1.28.  lPet.2.10.         b  Gen.15.5. 


about  an  hundred  years  old,  nei 
ther  yet  the  deadness  c  of  Sa 
rah's  womb : 

20  He  staggered  not  at  the 
promise  of  God  through  unbe 
lief;   but  was   strong   in  faith, 
giving  glory  to  God  ; 

2 1  And  being  fully  persuaded 
that  what  he  had  promised,  he 
was  able  d  also  to  perform. 

cHeb.ll.ll.       d  Gen.18.14.  Lu.1.37,45.  Heb.11.19. 


cised  power  in  the  God  who  gives  life, 
and  who  gives  it  as  he  pleases.  It  is 
one  of  his  prerogatives  to  give  life  to 
the  dead  (vatgci/f),  to  raise  up  those  who 
are  in  their  graves ;  and  a  power  simi 
lar  to  that,  or  strongly  reminding  of 
that,  was  manifested  in  fulfilling  the 
promise  to  Abraham.  The  giving  of 
this  promise,  and  its  fulfilment,  were 
such  as  strongly  to  remind  us  that  God 
has  power  to  give  life  to  the  dead. 
If  And  calleth,  &c.  That  is,  those  things 
which  he  foretels  and  promises  are  so 
certain,  that  he  may  speak  of  them  as 
already  in  existence.  Thus  in  relation 
to  Abraham,  God,  instead  of  simply 
promising  that  he  ivould  make  him  the 
father  of  many  nations,  speaks  of  it  as 
already  done,  "  I  have  made  thee,"  &c. 
In  his  own  mind,  or  purpose,  he  had 
so  constituted  him,  and  it  was  so  cer 
tain  that  it  -would  take  place,  that  he 
might  speak  of  it  as  already  done. 

18.  Who  against  hope.  Who  against 
all  apparent  or  usual  ground  of  hope. 
He  refers  here  to  the  prospect  of  a  pos 
terity.    See  ver.  19 — 21.     t  Believed 
in  hope.     Believed  in  that  which  was 
promised  to  excite   his   hope.     Hope 
here  is  put  for  the  object  of  his  hope — 
that  which  was  promised.     ^  Accord 
ing  to  that  -which  was  spoken.     Gen. 
xv.  5,     t  S°  shall  thy  seed  be.     That 
is,  as  the  stars  in  heaven  for  multitude. 
Thy  posterity  shall  be  very  numerous. 

19.  And  being  not  weak  in  faith. 
That  is,   having   strong   "aith.     f  He 
considered  not.    He  did  not  regard  (he 
fact  that  his  body  was  now  dead,  as 
any  obstacle  to  the  fulfilment  of  the 


promise.  He  did  not  suffer  that  fact 
to  influence  him,  or  to  produce  any 
doubt  about  the  fulfilment.  Faith  looks 
to  the  strength  of  God,  not  to  second 
causes,  or  to  difficulties  that  may  ap 
pear  formidable  to  man.  ^  JVoiv  dead. 
Aged ;  dead  as  to  the  purpose  under 
consideration.  Comp.  Heb.  xi.  12,  "  As 
good  as  dead."  That  is,  he  was  now  at 
an  age  when  it  was  highly  improbable 
that  he  would  have  any  children. 
Comp.  Gen.  xvii.  17.  ^f  Deadness, 
&c.  Heb.  xi.  11,  "When  she  was 
past  age."  Comp.  Gen.  xviii.  1 1 . 

20.  He  staggered  not.     He  was  not 
moved,  or   agitated;    he  steadily  and 
firmly  believed  the  promise.    ^  Giving 
glory  to  God.     Giving  honour  to  God 
by  the  firmness  with  which  he  believed 
his  promises.     His  conduct  was  such 
as  to  honour  God;  that  is,  to   show 
Abraham's  conviction  that  he  was  wor 
thy  of  implicit  confidence   and   trust. 
In  this  way  all  who  believe  in  the  pro 
mises  of  God  do  honour  to  him.    They 
bear  testimony  to  him  that  he  is  wor 
thy  of  confidence.     They  become  so 
many  witnesses  in  his  favour ;  and  fur 
nish  to  their  fellow-men  evidence  that 
God  has  a  claim  on  the  credence  and 
trust  of  mankind. 

21.  And    being   fully    persuaded. 
Thoroughly     or     entirely    convinced. 
Luke  i.  1.  Rom.  xiv.  5.   2  Tim.  iv.  5. 
17.    f  He  -was  able.  Comp.  Gen.  xviii. 
14.     This  was  not  the   only  time  in 
which    Abraham   evinced    this    confi- 

ence  His  faith  was  equally  implicit 
and  strong  when  he  was  commanded  to 
sacrifice  his  promised  son,  Heb.  xi.  19. 


A.  I).  <JG  1 


CHAPTER  JV. 


103 


22  And  therefore  it  was  im 
puted  to  him  for  righteousness. 

23  Now  a  it  was  not  written 
for  his  sake  alone,  that  it  was 
imputed  to  him ; 

24  But  for  us  b  also,  to  whom 


ac.15.4.  ICor.lO.ll. 
1C.16.  Jno.3.14-16. 


b  Acts  2.39. 


e  Mark 


22.  Jlnd  therefore.     His  faith  was 
eo  implicit,  and  so  unwavering,  that  it 
was  a  demonstration  that  he  was  the 
firm  friend  of  God.    He  was  tried,  and 
he  had  such  confidence  in  God  that  he 
showed  that  he  was  supremely  attach 
ed  to  him,  and  would  obey  and  serve 
him.  This  was  reckoned  as  a  full  proof 
of  friendship;  and  he  was  recognised 
and  treated  as  righteous;  i.  e.  as  the 
friend  of  God.     See  Note  on  ver.  3.  5. 

23.  JVow  it  -was  not  written.     The 
record  of  this  extraordinary  faith  was 
not  made  on  his  account  only ;  but  it  was 
made  to  show  the  way  in  which  men 
may  be  regarded  and  treated  as  right 
eous  by  God.     If  Abraham  was  so  re 
garded  and  treated,  then,  on  the  same 
principle,  all  others  may  be.     God  has 
but  one  mode  of  justifying  men.  Tf  Im 
puted.    Reckoned ;  accounted.  He  was 
regarded  and  treated  as  the  friend  of 
God. 

24.  But  for  us  also.     For  our  use 
(comp.  ch.  xv.  4.    1  Cor.  x.  11),  that 
we  might  have  an  example  of  the  way 
in  which  men  may  be  accepted  of  God. 
It  is  recorded  for  our  encouragement 
and  imitation,  to  show  that  -we  may  in 
a  similar  manner  be  accepted  and  saved. 
If  If -we  believe  on  him,  &c.    Abraham 
showed  his  faith  in  God  by  believing 
just  -what  God  revealed  to  him.    This 
was  his  faith,  and  it  might  be  as  strong 
and  implicit  as  could  be  exercised  under 
the  fullest  revelation.     Faith,  now,  is 
belief  in  God  just  so  Jar  as  he  has  re- 
veuled  his  will  to  us.     It  is  therefore 
the  same  in  principle,  though  it  may 
have  reference  to  different  objects.     It 
is  confidence  in  the  same  God,  accord 
ing  to  what  we  know  of  his  will.  Abra 
ham  showed  his  faith  mainly  in  con 
fiding  in  the  promises  of  God  respect- 


it  shall  be  imputed,  if  we  believe 
c  on  him  that  raised  up  Jesus  our 
Lord  from  the  dead  ; 

25  Who  was  delivered  d  for 
our  offences,  and  was  raised* 
again  for  our  justification. 

d  Isa.53.5,6.  2Cor.5.21.  Heb.9.28    lPet.2.24.  Rev.l  6. 
e  1  Cor.15.17.  lPet.1.21. 


ing  a  numerous  posterity.  This  was 
the  leading  truth  made  known  to  him, 
and  this  he  believed.  The  main  or 
leading  truths  that  God  has  made 
known  to  us  are,  that  he  has  given  his 
Son  to  die  ;  that  he  has  raised  him  up ; 
and  that  through  him  he  is  ready  to 
pardon.  To  put  confidence  in  these 
truths  is  to  believe  now.  Doing  this, 
we  believe  in  the  same  God  that  Abra 
ham  did ;  we  evince  the  same  spirit ; 
and  thus  show  that  we  are  the  friends 
of  the  same  God,  and  may  be  treated 
in  the  same  manner.  This  is  faith 
under  the  gospel  (comp.  Notes,  Mark 
xvi.  16),  and  shows  that  the  faith  of 
Abraham  and  of  all  true  believers  is 
substantially  the  same,  and  is  varied 
only  by  the  difference  of  the  truths 
made  known. 

25.  Who  -was  delivered.  To  death. 
Comp.  Notes,  Acts  ii.  23.  Tf  For  our 
offences.  On  account  of  our  crimes. 
He  was  delivered  up  to  death  in  order 
to  make  expiation  for  our  sins.  |  And 
•was  raised  again.  From  the  dead. 
Tf  For  our  justification.  On  account 
of  our  justification.  In  order  that  we 
may  be  justified.  The  word  justifica 
tion  here  seems  to  be  used  in  a  large 
sense,  to  denote  acceptance  with  God  ; 
including  not  merely  the  formal  act  by 
which  God  pardons  sins,  and  by  which 
we  become  reconciled  to  him,  but  also 
the  completion  of  the  work — the  treat 
ment  of  us  as  righteous,  and  raising  us 
up  to  a  state  of  glory.  By  the  dcatn 
of  Christ  an  atonement  is  made  for  si». 
If  'it  be  asked  how  his  resurrection 
contributes  to  our  acceptance  with 
God,  we  may  answer,  (1.)  It  tendered 
his  work  complete.  His  death  w  iuld 
have  been  unavailing,  his  work  w  uid 
have  been  imperfect,  if  he  had  r.ot  i  ?en 


i04 


ROMANS. 


[A.  D.  60. 


CHAPTER  V. 


THEREFORE  a  being  justi 
fied  by  faith,  we  have  peace 


raised  up  from  the  dead.  He  submitted 
to  death  as  a  sacrifice,  and  it  was  need 
ful  that  he  should  rise,  and  thus  con 
quer  death  and  subdue  our  enemies, 
that  the  work  which  he  had  undertaken 
might  be  complete.  (2.)  His  resurrec 
tion  was  a  proof  that  his  work  was  ac 
cepted  by  the  Father.  What  he  had 
done,  in  order  that  sinners  might  be 
saved,  was  approved.  Our  justifica 
tion,  therefore,  became  sure,  as  it  was 
for  this  that  he  had  given  himself  up 
lo  death.  (3.)  His  resurrection  is  the 
main-spring  of  all  our  hopes,  and  of  all 
our  efforts  to  be  saved.  Life  and  im 
mortality  are  thus  brought  to  light, 
2  Tim.  i.  10.  God  "hath  begotten  us 
again  to  a  lively  hope  (a  living,  active, 
real  hope),  by  the  resurrection  of  Jesus 
Christ  from  the  dead."  1  Pet  i.3.  Thus 
»he  fact  that  he  was  raised  becomes  the 
ground  of  hope  that  -we  shall  be  raised 
and  accepted  of  God.  The  fact  that  lie 
was  raised,  and  that  all  who  love  him 
shall  be  raised  also,  becomes  one  of  the 
most  efficient  motives  to  us  to  seek  to 
he  justified  and  saved.  There  is  no 
higher  motive  that  can  be  presented  to 
induce  man  to  seek  salvation  than  the 
fact  that  he  may  be  raised  up  from 
death  and  the  grave,  and  made  immor 
tal.  There  is  no  satisfactory  proof  that 
man  can  be  thus  raised  up,  but  the  re 
surrection  of  Jesus  Christ.  In  that  re 
surrection  we  have  a  pledge  that  all  his 
people  will  rise.  "  For  if  we  believe 
that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  v/ill 
God  bring  with  him."  1  Thess.  iv.  14. 
"  Because  I  live,"  said  the  Redeemer, 
"ye  shall  live  also."  John  xiv.  19. 
Comp.  1  Pet.  i.  21. 

CHAPTER  V. 

THE  design  of  this  chapter,  which 
has  usually  been  considered  as  one  of 
the  most  difficult  portions  of  the  New 
Testament,  especially  ver.  12 — 21,  is 
evidently  to  show  the  results  or  benefits 
of  the  doctrine  of  justification  by  faith. 
That  doctrine  the  apostle  had  now  fully 


with  God  through  our  Lord  Je 
sus  Christ : 

a  Isa.32.17.  Eph.S.14.  Col.l  20. 


established.  He  had  shown  in  the  pre 
vious  chapters,  (1.)  That  men  \vers 
under  condemnation  for  sin  ;  (2.)  That 
this  extended  alike  to  the  Jews  and  the 
Gentiles ;  (3.)  That  there  was  no  way 
of  escape  now  but  by  the  doctrine  of 
pardon,  not  by  personal  merit,  but  by 
grace ;  (4.)  That  this  plan  was  fully 
made  known  by  the  gospel  of  Christ ; 
and  (5.)  That  this  was  no  new  doc 
trine,  but  was  in  fact  substantially  the 
same  by  which  Abraham  and  David 
had  been  accepted  before  God. 

Having  thus  stated  and  vindicated 
the  doctrine,  it  was  natural  to  follow 
up  the  demonstration,  by  stating  its 
bearing  and  its  practical  influence.  This 
he  does  by  showing  that  its  immediate 
effect  is  to  prod uce  peace,  ver.  1.  Itgives 
us  the  privilege  of  access  to  the  favour 
of  God.  ver.  2.  But  not  only  this,  we 
are  in  a  world  of  affliction.  Christians, 
like  others,  are  surrounded  with  trials ; 
and  a  very  important  question  was, 
whether  this  doctrine  would  have  an 
influence  in  supporting  the  soul  in 
those  trials.  This  question  the  apostle 
discusses  in  ver.  3 — 11.  He  shows 
that  in  fact  Christians  glory  in  tribu 
lation,  and  that  the  reasons  why  the} 
do  so  are,  (1.)  That  the  natural  effect 
of  tribulations  under  the  gospel  was  to 
lead  to  hope.  ver.  3,  4.  (2.)  That  the 
cause  of  this  was,  that  the  love  of  God 
was  shed  abroad  in  the  heart  by  the 
Holy  Ghost.  This  doctrine  he  further 
confirms  by  showing  the  consolation 
which  would  be  furnished  by  the  fact 
that  Christ  had  died  for  them.  This 
involved  a  security  that  they  would  I* 
sustained  in  their  trials,  and  that  a  vic 
tory  would  be  given  them.  For,  (1.) 
It  was  the  highest  expression  of  love 
that  he  should  die  for  enemies,  ver.  P. 
7,  8.  (2.)  It  followed  that  if  he  was 
given  for  them  when  they  were  ene 
mies,  it  was  much  more  probable,  it 
was  certain,  that  all  needful  grace 
would  be  furnished  to  them  now  that 
they  were  reconciled,  ver.  0,  10,  11 


A.  D.  60.] 


CHAPTER  V 


105 


But  there  was  another  very  mate 
rial  inquiry.  Men  were  not  only  ex 
posed  to  affliction,  but  they  were  in  the 
midst  of  a  -wreck  of  things — of  a  fall 
en  -world — of  ike  proofs  and  memori 
als  of  sin  every  -where.  The  first  man 
had  sinned,  and  the  race  was  subject 
to  sin  and  death.  The  monuments  of 
death  and  sin  were  every  where.  It 
was  to  be  expected  that  a  remedy  from 
God  would  have  reference  to  this  uni 
versal  state  of  sin  and  wo ;  and  that  it 
would  tend  to  meet  and  repair  these 
painful  and  wide  spread  ruins.  The 
apostle  then  proceeds  to  discuss  the 
question  how  the  plan  of  salvation 
which  involved  justification  by  faith 
was  adapted  to  meet  these  univer 
sal  and  distressing  evils,  ver.  12 — 21. 
The  design  of  this  part  of  the  chapter 
is  to  show  that  the  blessings  procured 
by  the  redemption  through  Christ,  and 
the  plan  of  justification  through  him, 
greatly  exceed  all  the  evils  which  had 
come  upon  the  world  in  consequence 
of  the  apostacy  of  Adam.  And  if  this 
was  the  case,  the  scheme  of  justifica 
tion  by  faith  was  complete.  It  was 
adapted  to  the  condition  of  fallen  and 
ruined  man ;  and  was  worthy  of  his 
affection  and  confidence.  A  particular 
examination  of  this  argument  of  the 
apostle  will  occur  in  the  Notes  on  ver. 
12 — 21. 

1.  Therefore  (ovy).  Since  we  are 
thus  justified,  or  as  a  consequence  of 
being  justified,  we  have  peace,  f  Being 
justified  by  faith.  See  Notes,  ch.  i. 
17;  iii.  24;  iv.  5.  J  We.  That  is,  all 
who  are  justified.  The  apostle  is  evi 
dently  speaking  of  true  Christians. 
1  Have  peace  -with  God.  See  Note, 
John  xiv.  27.  True  religion  is  often 
represented  as  peace  with  God.  See 
Acts  x.  36.  Rom.  viii.  6;  x.  15;  xiv. 
17.  Gal.  v.  22.  See  also  Isa.  xxxii.  17. 

'"  And  the  work  of  righteousness  shall  be 

peace, 

And  the  effect  of  righteousness 
Quietness  and  assurance  for  ever." 

This  is  called  peace,  because,  (1.)  The 
sinner  is  represented  as  the  enemy  of 
God.  Rom.  viii.  7.  Eph.  ii.  16.  James 
iv.  4.  John  xv.  18.  24;  xvii.  14.  Rom. 


i.  30.  (2.)  The  state  of  a  sinners 
mind  is  far  from  peace.  He  is  oftt:n 
agitated,  alarmed,  trembling.  He  feels 
that  he  is  alienated  from  God.  For 

"  The  wicked  are  like  the  troublea  sea, 

For  it  never  can  be  at  rest  ; 

Whose  waters  cast  up  mire  and  dirt." 

Isa  Ivii  20. 

The  sinner  in  this  state  regards  God  aa 
his  enemy.  He  trembles  when  he 
thinks  of  his  law ;  fears  his  judgments; 
is  alarmed  when  he  thinks  of  hell.  His 
bosom  is  a  stranger  to  peace.  This  has 
been  felt  in  all  lands,  alike  under  the 
thunders  of  the  law  of  Sinai  among 
the  Jews ;  in  the  pagan  world  ;  and  in 
lands  where  the  gospel  is  preached.  It 
is  the  effect  of  an  alarmed  and  troubled 
conscience.  (3.)  The  plan  of  salva 
tion  by  Christ  reveals  God  as  willing 
to  be  reconciled.  He  is  ready  to  par 
don,  and  to  be  at  peace.  If  the  sinner 
repents  and  believes,  God  can  now  con 
sistently  forgive  him,  and  admit  him  to 
favour.  It  is  therefore  a  plan  by  which 
the  mind  of  God  and  of  the  sinner 
can  become  reconciled,  or  united  in 
feeling  and  in  purpose.  The  obstacles 
on  the  part  of  God  to  reconciliation, 
arising  from  his  justice  and  law,  have 
been  removed,  and  he  is  now  willing 
to  be  at  peace.  The  obstacles  on  the 
part  of  man,  arising  from  his  sin,  his 
rebellion,  and  his  conscious  guilt,  may 
be  taken  away,  and  he  can  now  regard 
God  as  his  friend.  (4.)  The  effect  of 
this  plan,  when  the  sinner  embraces  it, 
is  to  produce  peace  in  his  own  mind. 
He  experiences  peace  ;  a  peace  which 
the  world  gives  not,  and  which  the  world 
cannot  take  away.  Phil.  iv.  7.  1  Pet. 
i.  8.  John  xvi.  22.  Usually  in  the 
work  of  conversion  to  God,  this  peace 
is  the  first  evidence  that  is  felt  of  the 
change  of  heart.  Before,  the  sinner 
was  agitated  and  troubled.  But  often 
suddenly,  a  peace  and  calmness  is  felt, 
which  is  before  unknown.  The  alarm 
subsides  ;  the  heart  is  calm  ;  the  fears 
die  away,  like  the  waves  of  the  ocean 
after  a  storm.  A  sweet  tranquillity  visits 
the  heart — a  pure  shining  light,  like 
the  sunbeams  that  break  through  the 
opening  clouds  after  a  tempest  Tho 


106 

2  By  whom  °  also  we  have 
access  by  faith  into  this  grace 
wherein  we  stand,  and  rejoice  * 
in  hope  of  the  glory  of  God. 

a  John  14.6.  b  Heb.3.6 


ROMANS.  [A.  D.  GO 

3  And  not  only  so,  but  we 
glory c  in  tribulations  also:  know 
ing  that  tribulation  worketh  pa 
tience  ; 

cMatt.5.11,12.  James  1.2,12. 


views,  the  feelings,  the  desires  are 
changed ;  and  the  bosom  that  was  just 
before  filled  with  agitation  and  alarm, 
that  regarded  God  as  its  enemy,  is 
now  at  peace  with  him,  and  with  all 
the  world.  Tf  Through  our  Lord 
Jesus  Christ.  By  means  of  the  atone 
ment  of  the  Lord  Jesus.  It  is  his  me 
diation  that  has  procured  it. 

2.  We  have  access.  See  Note,  John 
xiv.  6.  "  I  am  the  way,"  &c.  Doddridge 
renders  it  "  by  whom  we  have  been  in 
troduced"  &c.  It  means,  by  -whom  -we 
have  the  privilege  of  obtaining  the  fa 
vour  of  God  -which  -we  enjoy  -when  toe 
are  justified.  The  word  rendered  "ac 
cess"  occurs  but  in  two  other  places  in 
the  New  Testament  Eph.  ii.  18  ;  iii. 
12.  By  Jesus  Christ  the  way  is  opened 
for  us  to  obtain  the  favour  of  God. 
K  By  faith.  By  means  of  faith,  ch.  i. 

17.  ^   Into    this  grace.     Into    this 
favour   of  reconciliation   with    God. 
f  Wherein  -we  stand.     In  which  we 
now  are  in  consequence  of  being  justi 
fied.    ^  Jind  rejoice.  Religion  is  often 
represented  as  ptoducing  joy.    Isa.  xii. 
3;  xxxv.  10;  iU.  9;  Ixi.  3.  7;  Ixv.  14. 

18.  John  xvi.  2,2.  24.     Acts  xiii.  52. 
Rom.  xiv.  17.     Gal.  v.  22.  1  Pet.  i.  8. 
The  sources  01  steps  of  this  joy  are 
ijiese:    (1.)  Wo   are  justified,  or  re 
garded  by  Gol  as  righteous.     (2.)  We 
ure  admitted  i'lto  his  favour,  and  abide 
.here.     (3.)  We  have  the  prospect  of 
'/till  higher  r.nd  richer  blessings  in  the 
Ailness  of  hi ,  glory  when  we  are  admit- 
red  to  heavec,  ^  7?i  hope.  In  the  earnest 
Icsiro  and  expectation  of  obtaining  that 
{lory,     ffipe   is   a  complex    emotion 
made  up  *jf  a  desire  for  an  object ;  and 
in  exf  ectation  of  obtaining  it.  Where 
Hither  of  these  is  wanting,  there  is  not 
lope.  Where  they  are  mingled  in  im 
proper  proportions,  there  is  not  peace. 
But  where  the  desire  of  obtaining  an 
object  is  attended  with  an  expectation 
Df  obtaining  it  in   proportion   to  that 


desire,  there  exists  that  poaceful,  happy 
state  of  mind  which  we  denominate 
hope.  And  the  apostle  here  implies 
that  the  Christian  has  an  earnest  desire 
for  that  glory  ;  and  that  he  has  a  con 
fident  expectation  of  obtaining  it.  The 
result  of  that  he  immediately  states  to 
be,  that  we  are  by  it  sustained  in  oui 
afflictions,  t  The  glory  of  God.  The 
glory  that  God  will  bestow  on  us.  The 
word  glory  usually  means  splendour, 
magnificence,  honour ;  and  the  apostle 
here  refers  to  that  honour  and  dignity 
which  will  be  conferred  on  the  redeem 
ed  when  they  are  raised  up  to  the  full 
honours  of  redemption ;  when  they 
shall  triumph  in  the  completion  of  the 
work ;  and  be  freed  from  sin,  and  pain, 
and  tears,  and  permitted  to  participate 
in  the  full  splendours  that  shall  encom 
pass  the  throne  of  God  in  the  heavens. 
See  Note,  Luke  ii.  9.  Comp.  Rev.  xxi. 
22—24;  xxii.  5.  Isa.  Ix.  19,  20. 

3.  Jlnd  not  only  so.  We  not  only 
rejoice  in  times  of  prosperity,  and  of 
health.  Paul  proceeds  to  show  that  this 
plan  is  not  less  adapted  to  produce  sup 
port  in  trials,  t  But  "a}e  gl°ry-  Tne 
word  used  here  is  the  same  that  is, 
in  verse  2,  translated  "we  rejoice" 
(lawx^txiBsL).  It  should  have  been  so 
rendered  here.  The  meaning  is,  that 
we  rejoice  not  only  in  hope;  not  only 
in  the  direct  results  of  justification,  in 
the  immediate  effect  which  religion 
itself  produces ;  but  we  carry  o»ir  joy 
and  triumph  even  into  the  midst  of 
trials.  In  accordance  with  this,  oui 
Saviour  directed  his  followers  to  re 
joice  in  persecutions.  Matt.  v.  11,  12. 
Comp.  James  i.  2.  12.  1  In  tribula 
tions.  In  afflictions.  The  word  used 
here  refers  to  all  kinds  of  trials  which 
men  are  called  to  endure  ;  though  it  if 
possible  that  Paul  referred  particularly 
to  the  various  persecutions  and  trials 
which  they  were  called  to  endure  as 
Christians.  1  Knowing.  Being  as 


A..  D.  GO.j 


CHAPTER  V. 


107 


4  And  patience,  experience ; 
and  experience,  hope  ; 


sured  of  this.  Paul's  assurance  might 
have  arisen  from  reasoning  on  the  na 
ture  of  religion,  and  its  tendency  to 
produce  comfort;  or  it  is  more  probable 
that  he  was  speaking  here  the  language 
of  his  own  experience.  He  had  found 
it  to  be  so.  This  was  written  near  the 
close  of  his  life,  and  it  states  the  per 
sonal  experience  of  a  man  who  en 
dured,  perhaps,  as  much  as  any  one 
ever  did,  in  attempting  to  spread  the 
gospel;  and  far  more  than  commonly 
falls  to  the  lot  of  mankind.  Yet  he, 
like  all  other  Christians,  could  leave  his 
deliberate  testimony  to  the  fact  that 
Christianity  was  sufficient  to  sustain 
the  soul  in  its  severest  trials.  See  2 
Cor.  i.  3—6;  xi.  24—29;  xii.  9,  10. 
1  Worketh,  Produces;  the  effect  of 
afflictions  on  the  minds  of  Christians 
is  to  make  them  patient.  Sinners  are 
irritated  and  troubled  by  them,  they 
murmur,  and  become  more  and  more 
obstinate  and  rebellious.  They  have 
no  sources  of  consolation  ;  they  deem 
God  a  hard  master  ;  and  they  become 
fretful  and  rebellious  just  in  proportion 
to  the  depth  and  continuance  of  their 
trials.  But  in  the  mind  of  a  Christian, 
who  regards  his  Father's  hand  in  it ; 
who  sees  that  he  deserves  no  mercy ; 
who  has  confidence  in  the  wisdom  and 
goodness  of  God ;  who  feels  that  it  is 
necessary  for  his  own  good  to  be 
aftlicted  ;  and  who  experiences  its  hap 
py,  subduing,  and  mild  effect  in  re 
straining  his  sinful  passions,  and  in 
weaning  him  from  the  world — the  effect 
is  to  produce  patience.  Accordingly 
it  will  usually  be  found  that  those 
Christians  who  are  longest  and  most 
severely  afflicted  are  the  most  patient. 
Year  after  year  of  suffering  produces 
increased  peace  and  calmness  of  soul ; 
ami  at  the  end  of  his  course  the  Chris- 
liar,  is  more  willing  to  be  afflicted,  and 
bears  his  afflictions  more  calmly,  than  at 
the  beginning.  He  who  on  earth  was 
most  afflicted  was  the  most  r  atient  of  all 
sqiferers;  and  not  less  patient  when  he 


5  And    hope  a    maketh    not 
ashamed;  because   the  love  of 


was  "  led  as  a  lamb  to  the  slaughter,'' 
than  when  he  experienced  the  first  trial 
in  kis  great  work,  f  Patience.  "  A 
calm  temper,  which  suffers  evils  with 
out  murmuring  or  discontent."  (  Web 
ster.} 

4.  JJnd  patience,  experience.     Pa 
tient  endurance  of  trial  produces  expe 
rience.   The  word  rendered  experience 
(/oc^Gtiiy)  means  trial,  testing,  or  that 
thorough   examination  by    which   we 
ascertain   the  quality    or   nature  of  a 
thing,  as  when  we  test  a  metal  by  fire, 
or  in  any  other  way,  to  ascertain  that 
it  is  genuine.     It  also  means  appro 
bation,   or  the  result  of  such   a  trial ; 
the  being  approved,    and  accepted  as 
the  effect  of  a    trying   process.     The 
meaning  is,  that  long  afflictions  borne 
patiently  show   a  Christian    what  he 
is;  they  test   his  religion,    and  prove 
that  it  is  genuine.  Afflictions  are  often 
sent  for  this  purpose,  and  patience  in 
the  midst  of  them  shows  that  the  re 
ligion  which  can  sustain  them  is  from 
God.    ^  JLnd  experience,  hope.     The 
result  of  such  long  trial  is  to   produce 
hope.     They     show    that    religion    is 
genuine ;  that  it  is  from  God ;  and  not 
only  so,  but  they  direct  the  mind  on- 
•ward   to  another  world  ;  and  sustain 
the  soul  by  the  prospect  of  a  glorious 
immortality  there.     The  various  steps 
and  stages  of  the  benefits  of  afflictions 
are  thus  beautifully  delineated  by  the 
apostle  in    a   manner   which    accords 
with  the  experience  of  all  the  children 
of  God. 

5.  And  hope  maketh  not  ashamed 
That  is,  this  hope  will  not  disappoint, 
or   deceive.     When   we  hope  for   an 
object  which  we  do  not  obtain,  we  are 
conscious  of  disappointment ;  perhaps 
sometimes  of  a  feeling  of  shame.     But 
the  apostle  says  that  the  Christian  hope 
is  such  that  it  will  be  fulfilled  ;  it  will 
not  disappoint ;  what  we  hope  for  we 
shall  certainly  obtain.     See  Phil.  i.  20. 
The  expression  used  here  is  probablv 
taken  from  Ps.  xxii.  4,  5, 


108 


ROMANS. 


(.A.  i>.  GO. 


God  is  shed  abroad  in  our  hearts 
by  the  Holy  Ghost,  °  which  is 
given  unto  us. 

a  Eph.1.13.14. 


•'  Our  fathers  trusted  in  thee  ; 

The  f  trusted ;  and  them  didst  deliver  them. 

They  cried  unto  thee, 

And  were  delivered  ; 

They  trusted  in  thee, 

Arid  were  not  confounded"  [ashamed], 

T[  Because  the  love  of  God.  Love  to 
ward  God.  There  is  produced  an 
abundant,  an  overflowing  love  to  God. 
t  Is  shed  abroad.  Is  diffused  ;  is 
poured  out;  is  abundantly  produced 
(jxjts^uTsu) .  This  word  is  properly  ap 
plied  to  water,  or  to  any  other  liquid 
that  is  poured  out,  or  diffused.  It  is 
used  also  to  denote  imparting,  or  com 
municating  freely  or  abundantly,  and 
is  thus  expressive  of  the  influence  of 
the  Holy  Spirit  poured  doiun,  or  abun 
dantly  imparted  to  men.  Acts  x.  45. 
Here  it  means  that  love  towards  God 
is  copiously  or  abundantly  given  to  a 
Christian ;  his  heart  is  conscious  of 
high  and  abundant  love  to  God,  and 
by  this  he  is  sustained  in  his  afflictions. 
1  By  the  Holy  Ghost.  It  is  produced 
by  the  influence  of  the  Holy  Spirit. 
All  Christian  graces  are  traced  to  his 
influence.  Gal.  v.  22,  "But  the  fruit 
of  the  Spirit  is  love,  joy,"  &c.  1  Which 
is  given  unto  us.  Which  Spirit  is 
given  or  imparted  to  us.  The  Holy 
Spirit  is  thus  represented  as  dwelling 
in  the  hearts  of  believers.  1  Cor.  vi. 
19;  iii.  16.  2  Cor.  vi.  16.  In  all  these 
places  it  is  meant  that  Christians  are 
under  his  sanctifying  influence ;  that 
he  produces  in  their  hearts  the  Chris 
tian  graces ;  and  fills  their  minds  with 
peace,  and  love  and  joy. 

6.  For  -when,  &c.  This  opens  a 
new  view  of  the  subject,  or  it  is  a  new 
argument  to  show  that  our  hope  will 
not  make  ashamed,  or  will  not  disap 
point  us.  The  first  argument  he  had 
stated  in  the  previous  verse,  that  the 
Holy  Ghost  was  given  to  us.  The 
next,  which  he  now  states,  is,  that 
God  had  given  the  most  ample  proof 


6  For  when  we  were  yet 
without  strength,  *  in  due  *  time 
Christ  died  for  the  ungodly. 

»  or,  according  to  the  time.  h  Gai4.4 


that  he  would  save  us  by  giving  h:u 
Son  when  we  were  sinners  ;  and  that 
he  who  had  done  so  much  for  us  when 
we  were  enemies,  would  not  now  fail 
us  when  we  are  his  friends,  ver.  6—10. 
He  has  performed  the  more  difficult 
part  of  the  work  by  reconciling  us 
when  we  were  enemies ;  and  he  will 
not  now  forsake  us,  but  will  carry  for 
ward  and  complete  what  he  has  begun. 
Tf  We  -were  yet  -without  strength.  The 
word  here  used  (us-fiet/wv)  is  usually  ap 
plied  to  those  who  are  sick  and  feeble, 
deprived  of  strength  by  disease.  Matt. 
xxv.  38.  Luke  x.  9.  Acts  iv.  9  ;  v.  15. 
But  it  is  also  used  in  a  moral  sense,  to 
denote  inability  or  feebleness  with  re 
gard  to  any  undertaking  or  duty.  Here 
it  means  that  we  were  without  strength 
in  regard  to  the  case  which  the  apos 
tle  -was  considering ;  that  is,  we  had 
no  power  to  devise  a  scheme  of  justifi 
cation,  to  make  an  atonement,  or  to 
put  away  the  wrath  of  God,  &c.  While 
all  hope  of  man's  being  saved  by 
any  plan  of  his  own  was  thus  taken 
away ;  while  he  was  thus  lying  ex 
posed  to  divine  justice,  and  dependent 
on  the  mere  mercy  of  God ;  God  pro 
vided  a  plan  which  met  the  case,  and 
secured  his  salvation.  The  remark  of 
the  apostle  here  has  reference  only  to 
the  condition  of  the  race  before  an 
atonement  is  made.  It  does  not  per 
tain  to  the  question  whether  man  has 
strength  to  repent  and  to  believe  af 
ter  an  atonement  is  made,  which  is  a 
very  different  inquiry,  f  In  due  time. 
Margin,  According  to  the  time  (JWT« 
*at/gov).  In  a  timely  manner ;  at  the  pro 
per  time.  Gal.  iv.  4,  "  But  when  the 
fulness  of  time  was  come,"  &c.  This 
may  mean,  (1.)  That  it  was  a.  Jit  or 
proper  time.  All  experiments  had  fail 
ed  to  save  men.  For  four  thousand 
years  the  trial  had  been  made  under 
the  law  among  the  Jews ;  and  by  the 
aid  of  the  most  enlightened  reason  in 


A.  D.  GO.J 


CHAPTER  V. 


ioy 


7  For  scarcely  for  a  righteous   ture  for  a  good  man  some  would 


man  will  one  die ;  yet  peradven- 


Greece  and  Rome ;  and  still  it  was  in 
«~ain.  No  scheme  had  been  devised  to 
meet  the  maladies  of  the  world,  and  to 
save  men  from  death.  It  was  then 
time  that  a  better  plan  should  be  pre 
sented  to  men.  (2.)  It  was  the  time 
fixed  and  appointed  by  God  for  the 
Messiah  to  come ;  the  time  which  had 
been  designated  by  the  prophets.  Gen. 
xlix.  10.  Dan.  ix.  24—27.  See  John 
xiii.  1 ;  xvii.  1.  (3.)  It  was  a  jnost 
favourable  time  for  the  spread  of  the 
gospel.  The  world  was  expecting  such 
an  event;  was  at  peace;  and  was  sub 
jected  mainly  to  the  Roman  power; 
and  furnished  facilities  never  before 
experienced  for  introducing  the  gospel 
rapidly  into  every  land.  See  Notes, 
Matt.  ii.  1,  2.  \  For  the  ungodly. 
Those  who  do  not  worship  God.  It 
here  means  sinners  in  general,  and 
does  not  differ  materially  from  what  is 
meant  by  the  word  translated  "  without 
strength."  See  Note,  ch.  iv.  5. 

7.  For  scarcely,  &c.  The  design 
of  this  verse  and  the  following  is,  to 
illustrate  the  great  love  of  God  by  com 
paring  it  with  what  man  was  willing  to 
do.  '  It  is  an  unusual  occurrence,  an 
event  which  is  all  that  we  can  hope  for 
from  the  highest  human  benevolence 
and  the  purest  friendship,  that  one 
would  be  willing  to  die  for  a  good  man. 
There  are  none  who  would  be  willing 
to  die  for  a  man  who  was  seeking  to 
do  us  injury,  to  calumniate  our  charac 
ter,  to  destroy  our  happiness  or  our 
property.  But  Christ  was  willing  to 
die  for  bitter  foes.'  Tf  Scarcely.  With 
difficulty.  It  is  an  event  which  cannot 
be  expected  to  occur  often.  There 
would  scarcely  be  found  an  instance  in 
which  it  would  happen.  ^  Jl  right 
eous  man.  A.  just  man ;  a  man  dis 
tinguished  simply  for  integrity  of  con 
duct  ;  one  who  has  no  remarkable  claims 
for  amiableness  of  character,  for  bene 
volence,  or  for  personal  friendship. 
Much  as  we  may  admire  such  a  man, 
and  applaud  him,  yet  he  has  not  the 
characteristics  which  would  appeal  tc 


even  daie  to  die. 


our  hearts  to  induce  us  to  lay  down 
our  lives  for  him.  Accordingly,  it  is 
not  known  that  any  instance  has  oc 
curred  where  for  such  a  man  one  would 
be  willing  to  die.  *j[  For  a  righteous 
man.  That  is,  in  his  place,  or  in  his 
stead.  A  man  would  scarcely  lay  down 
his  own  life  to  save  that  of  a  righteous 
man.  f  Will  one,  die.  Would  one  be 
willing  to  die.  ^  Yet  peradventure. 
Perhaps ;  implying  that  this  was  an 
event  which  might  be  expected  to  oc 
cur,  ^f  For  a  good  man.  That  is, 
not  merely  a  man  who  is  coldly  just; 
but  a  man  whose  characteristic  is  that 
of  kindness,  amiableness,  tenderness. 
It  is  evident  that  the  case  of  such  a 
man  would  be  much  more  likely  to  ap 
peal  to  our  feelings,  than  that  of  one 
who  is  merely  a  man  of  integrity.  Such 
a  man  is  susceptible  of  tender  friend 
ship  ;  and  probably  the  apostle  intend 
ed  to  refer  to  such  a  case — a  case  where 
we  would  be  willing  to  expose  life  for 
a  kind,  tender,  faithful  friend.  Tf  Some 
-would  even  dare  to  die.  Some  would 
have  courage  to  give  his  life.  Instances 
of  this  kind,  though  not  many,  have 
occurred.  The  affecting  case  of  Da 
mon  and  Pythias  is  one.  Damon  had 
been  condemned  to  death  by  the  tyrant 
Dionysius  of  Sicily,  and  obtained  leave 
to  go  and  settle  his  domestic  affairs  on 
promise  of  returning  at  a  stated  hour 
to  the  place  of  execution.  Pythias 
pledged  himself  to  undergo  the  punish 
ment  if  Damon  should  not  return  in 
time,  and  deliver  himself  into  the  hands 
of  the  tyrant.  Damon  returned  at  the 
appointed  moment,  just  as  the  sentence 
was  about  to  be  executed  on  Pythias ; 
and  Dionysius  was  so  struck  with  the 
f  Jelity  of  the  two  friends,  that  he  re 
mitted  their  punishment,  and  entreated 
them  to  permit  him  to  share  their 
friendship.  (Val.  Max.  4.  7.)  This 
case  stands  almost  alone.  Our  Saviour 
says  that  it  is  the  highest  expression 
of  love  among  men.  "Greater  love 
hath  no  man  than  this,  that  a  man  laj 
down  his  life  for  his  friends."  John  xv 


110 


ROMANS. 


[A,  D.  60 


8  But  God   commendeth  his 
love  towards  us,  in  that,  while  a 
sinners,    Christ 


we    were    yet 
died  for  us. 

9  Much  more  then,  being  now 

a  Jno.15.13.  lPet.3.18.  Uno.3.16. 


13,  The  friendship  of  David  and  Jona 
than  seems  also  to  have  been  of  this 
character,  that  one  would  have  been 
willing  to  lay  down  his  life  for  the 
other. 

8.  But  God  commendeth,  &c.  God 
has  exhibited  or  showed  his  love  in 
this  unusual  and  remarkable  manner. 
1  Ifis  love.  His  kind  feeling ;  his  be 
neficence;  his  willingness  to  submit  to 
sacrifice  to  do  good  to  others,  f  While 
we  toere  yet  sinners.  And  of  course 
his  enemies.  In  this,  his  love  surpasses 
all  that  has  ever  been  manifested  among 
men.  ^  Christ  died  for  us.  In  our 
Btead  ;  to  save  us  from  death.  He  took 
our  place ;  and  by  dying  himself  on 
the  cross,  saved  us  from  dying  eternally 
in  hell. 

3.  .Much  more,  then.  It  is  much 
more  reasonable  to  expect  it.  There 
are  fewer  obstacles  in  the  way.  If, 
when  we  were  enemies,  he  overcame 
all  that  was  in  the  way  of  our  salva 
tion;  much  more  have  we  reason  to 
expect  that  he  will  afford  us  protection 
now  that  we  are  his  friends.  This  is 
ijne  ground  of  the  hope  expressed  in 
•  ver.  5.  ^f  Being  noiv  justified,  Par- 

i dpned  ;  accepted  as  his  friends.  ^  By 

l^is  blood.  By  his  death.  Note,  ch. 
lii.  25.  The  fact  that  we  are  purchased 
by  his  blood,  and  sanctified  by  it,  ren 
ders  us  sacred  in  the  eye  of  God ;  be 
stows  a  value  on  us  proportionate  to 
the  worth  of  the  price  of  our  redemp 
tion  ;  and  is  a  pledge  that  he  will  keep 
that  which  has  been  so  dearly  bought. 
1  Saved  from  -wrath.  From  hell ; 
from  the  punishment  due  to  sin.  Note, 
ch.  ii.  8. 

10.  For  if.  The  idea  in  this  verse 
is  simply  a  repetition  and  enlargement 
of  that  in  ver.  9.  The  apostle  dwells 
on  the  thought,  and  places  it  in  a  new 
light,  furnishing  thus  a  strong  conlir- 


justified  by  his  blood, fr  we  shall 
be  saved  from  c  wrath  through 
him. 

10  For  if,  when  we  were  ene 
mies,  we  were  reconciled  to  God 

b  Heb.9.14.22.  IThess.l  10. 

mation  of  his  position,  f  Wher,  toe 
•were  enemies.  The  work  was  under 
taken  while  we  were  enemies.  From 
being  enemies  we  were  changed  to 
friends  by  that  work.  Thus  it  was 
commenced  by  God ;  its  foundation 
was  iaid  while  we  were  still  hostile  to 
it ;  it  evinced,  therefore,  a  determined 
purpose  on  the  part  of  God  to  perform 
it ;  and  he  has  thus  given  a  pledge  that 
it  shall  be  perfected.  ^  We  tvere  re 
conciled.  Note,  Matt.  v.  24.  We  arc 
brought  to  an  agreement ;  to  a  state 
of  friendship  and  union.  We  became 
his  friends,  laid  aside  our  opposition, 
and  embraced  him  as  our  friend  and 
portion.  To  effect  this  is  the  great 
design  of  the  plan  of  salvation.  2  Cor 
v.  1  —20.  Col.  i.  21.  Eph.  ii.  16.  It 
means  that  there  were  obstacles  exist 
ing  on  both  sides  to  a  reconciliation  ; 
and  that  these  have  been  removed  by 
the  death  of  Christ ;  and  that  a  union 
has  thus  been  effected.  This  has  been 
done  in  removing  the  obstacles  on  the 
part  of  God — by  maintaining  ths  ho 
nour  of  his  law ;  showing  his  hatred 
of  sin ;  upholding  his  justice,  and 
maintaining  his  truth,  at  the  same  time 
that  he  pardons.  Note,  ch.  iii.  26.  And 
on  the  part  of  man,  by  removing  his 
untvillingness  to  be  reconciled  ;  by  sub 
duing,  changing,  and  sanctifying  his 
heart;  by  overcoming  his  hatred  of 
God,  and  of  his  law  :  and  bringing  him 
into  submission  to  the  government  of 
God.  So  that  the.  Christian  is  in  fact 
reconciled  to  God ;  he  is  his  friend ;  lie 
is  pleased  with  his  law,  his  character, 
and  his  plan  of  salvation.  And  all  this 
has  been  accomplished  by  the  sacrifice 
of  the  Lord  Jesus  as  an  offering  in  our 
place.  If  Much  more.  It  is  much  more 
to  be  expected;  there  are  still  stronger 
and  more  striking  considerations*  to 
show  it.  ^  By  his  life.  We  were  re- 


A.  D.  60.] 


CHAPTER  V. 


Ill 


by  the  death  of  his  Son,  much  a 
more,  being  reconciled,  we  shall 
be  saved  by  *  his  life. 

1 1   And  not  only  so,  but  we 
also  joy  c  in  God,  through  our 


concited  by  his  death.  Death  may  in 
clude  possibly  his  low,  humble,  and 
suffering  condition.  Death  has  the  ap 
pearance  of  srreat  feebleness  ;  the  death 
of  Christ  had  the  appearance  of  the 
defeat  of  his  plans.  His  enemies  tri 
umphed  and  rejoiced  over  him  on  the 
cross,  and  in  the  tomb.  Yet  the  effect 
cf  this  feeble,  low,  and  humiliating 
state  was  to  reconcile  us  to  God.  If  in 
this  state,  when  humble,  despised,  dying, 
dead,  he  had  power  to  accomplish  so 
great  a  work  as  to  reconcile  us  to  God, 
how  much  more  may  we  expect  that 
he  will  be  able  to  keep  us  now  that  he 
is  a  living,  exalted,  and  triumphant  Re 
deemer.  If  his  fainting  powers  in  dying 
were  such  as  to  reconcile  us,  how  much 
more  shall  his  full,  vigorous  powers  as 
an  exalted  Redeemer,  be  sufficient  to 
keep  arid  save  us.  This  argument  is 
but  an  expansion  of  what  the  Saviour 
himself  said.  John  xiv.  19,  "Because 
I  live,  ye  shall  live  also." 

11.  Jlnd  not  only  so.  The  apostle 
states  another  effect  of  justification. 
1  JVe  also  joy  in  God.  In  ver.  2,  he 
had  said  that  we  rejoice  in  tribulations, 
and  in  hope  of  the  glory  of  God.  But 
he  here  adds  that  we  rejoice  in  God 
himself;  in  his  existence ;  his  attri 
butes  ;  his  justice,  holiness,  mercy, 
truth,  love.  The  Christian  rejoices 
that  God  is  such  a  being  as  he  is ;  and 
glories  that  the  universe  is  under  his 
administration.  The  sinner  is  opposed 
to  him  ;  he  finds  no  pleasure  in  him  ; 
he  fears  or  hates  him;  and  deems  him 
unqualified  for  universal  empire.  But 
it  is  one  characteristic  of  true  piety, 
one  evidence  that  we  are  truly  recon 
ciled  to  God,  that  we  rejoice  in  him  as 
\e  is  ,•  and  find  pleasure  in  the  contem 
plation  of  his  perfections  as  they  art 
revealed  in  the  Scriptures.  ^  Through 
sv>-  Lord,  &c.  B_y  the  mediation  of 


Lord  Jesus  Christ,  by  whom  we 
have  now  received  the  1  atone 
ment. 

12  Wherefore,     as  d  by  one 
man  sin  entered  into  the  world* 

i  or,  reconciliation.  d  Gen.3.6,19. 

our  Lord  Jesus,  who  has  revealed  the 
true  character  of  God,  and  by  whom 
we  have  been  reconciled  to  him.  f  The 
atonement.  Margin,  or  reconciliation. 
This  is  the  only  instance  in  which  our 
translators  have  used  the  word  atone 
ment  in  the  New  Testament.  The 
word  frequently  occurs  in  the  Old. 
Ex.  xxix.  33.  3G,  37  ;  xxx.  10.  15,  16, 
&c.  &c.  As  it  is  now  used  by  ss, 
it  commonly  means  the  ransom,  or 
the  sacrifice,  by  means  of  which  re 
conciliation  is  effected  between  God 
and  man.  But  in  this  place  it  has.  a 
different  sense.  It  means  the  reconci 
liation  itself  between  God  and  man  ; 
not  the  means  by  which  reconciliation 
is  effected.  It  denotes  not  that  we 
have  received  a  ransom,  or  an  offering 
by  which  reconciliation  migJit  be  ef 
fected  ;  but  that  in  fact  tve  have  be 
come  reconciled  throitgh  him.  This 
was  the  ancient  meaning  of  the  Eng 
lish  word  atonement — AT  ONE  MENT 
being  at  one,  or  reconciled. 

—He  seeks  to  make  atonement 
Between  the  duke  of  Glo'ster  and  your 

brothers.— Shakspeare. 
The  Greek  word  which  denotes  the 
expiatory  offering  by  which  a  reconcili 
ation  is  effected,  is  different  from  thj 
one  here.  See  Note,  ch.  iii.  25.  The 
word  used  here  (**T^XA=t>»)  is  never 
used  to  denote  such  an  offering,  but 
denotes  the  reconciliation  itself. 

12 — 21.  This  passage  has  been  usu 
ally  regarded  as  the  most  difficult  part 
of  the  New  Testament.  It  is  not  the 
design  of  these  Notes  to  enter  into  a 
minute  criticism  of  contested  points 
like  this.  They  who  wish  to  see  a  full 
discussion  of  the  passage,  may  find  i> 
in  the  professedly  critical  commentaritrN, 
and  especially  in  the  commentaries  of 
Tholuck  and  of  Professor  Stuart  on 
thn  Romans.  The  meaning  of  the  pas- 


KOMAINS. 


and  death  by  sin;  and  so  death 


or,  in  whom. 


sage  in  its  general  bearing  is  not  dif 
ficult  ;  and  probably  the  whole  passage 
would  have  been  found  far  less  difficult 
if  il  had  not  been  attached  to  a  phi 
losophical  theory  on  the  subject  of 
man's  sin,  and  if  a  strenuous  and  in 
defatigable  effort  had  not  been  made 
to  prove  that  it  teaches  what  it  was 
never  designed  to  teach.  The  plain  and 
obvious  design  of  the  passage  is  this,  to 
shoiv  one  of  the  benefits  of  the  doc 
trine  of  justification  by  faith.  The 
apostle  had  shown,  (1.)  That  that 
doctrine  produced  peace,  ver.  1.  (2.) 
That  it  produces  joy  in  the  prospect  of 
future  glory,  ver.  2.  (3.)  That  it  sus 
tained  the  soul  in  afflictions ;  (a)  by 
the  regular  tendency  of  afflictions  un 
der  the  gospel,  ver.  3,  4;  and  (6)  by 
the  fact  that  the  Holy  Ghost  was  im 
parted  to  the  believer.  (4.)  That  this 
doctrine  rendered  it  certain  that  we 
should  be  saved,  because  Christ  had 
died  for  us,  ver.  6  ;  because  this  v/as  the 
highest  expression  of  love,  ver.  7,  8  ; 
and  because  if  we  had  been  reconciled 
when  thus  alienated,  we  should  be 
saved  now  that  we  are  the  friends  of 
God,  ver.  9,  10.  (5.)  That  it  led 
us  to  rejoice  in  God  himself;  produced 
joy  in  his  presence,  and  in  all  his  attri- 
outes.  He  now  proceeds  to  show  the 
bearing  on  that  great  mass  of  evil  which 
had  been  introduced  into  the  world  by 
sin,  and  to  prove  that  the  benefits  of 
the  atonement  were  far  greater  than 
the  evils  which  had  been  introduced 
by  the  acknowledged  effects  of  the  sin 
of  Adam.  "  The  design  is  to  exalt  our 
views  of  the  work  of  Christ,  and  of  the 
plan  of  justification  through  him,  by 
comparing  them  with  the  evil  conse 
quences  of  the  sin  of  our  first  father, 
and  by  showing  that  the  blessings  in 
question  not  only  extend  to  the  remo 
val  of  these  evils,  but  far  beyond  this, 
so  that  the  grace  of  the  gospel  has  not 
only  abounded,  but  super  abounded" 
(Prof.  Stuart.)  In  doing  this,  the 
apostle  admits,  as  an  undoubted  and 
well-understood  fact, — 


passed  upon  all  men, 
all  have  sinned. 


;A  D  GO, 

1  for  that 


1.  That  sin  came  into   the  world  by 
one  man,  and  death  as  the  consequence. 
ver.  12. 

2.  That  death   had  passed   on  all; 
even  on  those  who  had  not  (he  light 
of  revelation,    and    the  express  com 
mands  of  God.  ver.  13,  14. 

3.  That  Adam  was  the  figure,  the 
type  of  him  that  was  to  come ;  that 
there  was  some  sort  of  analogy  or  re 
semblance  between  the  results  of  his 
act    and   the  results   of   the  work  of 
Christ.     That    analogy    consisted     in 
the  fact  that  the  effects  of  his  doings 
did  not  terminate  on  himself,  but  ex 
tended  to    numberless    other   persons, 
and  that  it  was  thus  with  the  work  of 
Christ,  ver.  14.     But  he  shows, 

4.  That  there    were   very    material 
and  important  differences  in  the  two 
cases.     There  was  not  a  perfect  paral 
lelism.     The    effects  of  the  work   of 
Christ  were   far  more  than  simply  to 
counteract  the  evil   introduced  by  the 
sin  of  Adam.  The  differences  between 
the  effect  of  his  act  and  the  work  of 
Christ    are   these.     (1.)  The   sin    of 
Adam  led  to  condemnation.  The  work 
of  Christ  has   an  opposite  tendency, 
ver.  15.  (2.)  The  condemnation  which 
came  from  the  sin  of  Adam  was  the  re 
sult   of   one    offence.     The   work   of 
Christ    was    to    deliver    from    many 
offences,  ver.  16.     (3.)  The  work  of 
Christ  was   far    more    abundant    and 
overflowing  in  its  influence.  It  extend 
ed  deeper  and  farther.     It  was  more 
than  a  compensation  for  the  evils  of 
the  fall.  ver.  17. 

5.  As  the  act  of  Adam  threw  its 
influence  over  all  men  to  secure  their 
condemnation,   so  the  work  of  Christ 
was  fitted  to  affect  all  men,  Jews  and 
Gentiles,  in  bringing  them  into  a  state 
by  which  they  might  be  delivered  from 
the  fall,  and  restored   to  the  favour  of 
God.     It  was  in  itself  adapted  to  pro 
duce  far  more  and  greater  benefits  than 
the  crime  of  Adam  had  done  evil ;  and 
was  thus  a  glorious  plan,  just  fitted  tr 
meet  the  actual  condition  of  a  world 


A.  D    GO.J 


CHAPTER  V. 


113 


of  sin ;  and  to  repair  the  evils  which 
apostasy  had  introduced.  It  had  thus 
the  evidence  that  it  originated  in  the 
benevolence  of  God,  and  that  it  was 
adapted  to  the  human  condition,  ver. 
18—21. 

12.  Wherefore  (ftd  TOWTS).  On  this 
account.  This  is  not  an  inference 
from  what  has  gone  before,  but  a 
continuance  of  the  design  of  the  apos 
tle  to  show  the  advantages  of  the  plan 
of  justification  by  faith  ;  as  if  he  had 
said,  '  The  advantages  of  that  plan  have 
been  seen  in  our  comfort  and  peace, 
and  in  its  sustaining  power  in  afflic 
tions.  Further,  the  advantages  of  the 
plan  are  seen  in  regard  to  this,  that  it  is 
applicable  to  the  condition  of  man  in  a 
world  where  the  sin  of  one  man  has  pro 
duced  so  much  wo  and  death.  On  this 
account  also  it  is  a  matter  of  joy.  It 
meets  the  ills  of  a  fallen  race  ;  and  it  is 
therefore  a  plan  adapted  to  man.'  Thus 
understood,  the  connexion  and  design 
of  the  passage  is  easily  explained.  In 
respect  to  the  state  of  things  into 
which  man  is  fallen,  the  benefits  of 
this  plan  may  be  seen,  as  adapted  to  heal 
the  maladies,  and  to  be  commensurate 
with  the  evils  which  the  apostasy  of 
one  man  brought  upon  the  world.  This 
explanation  is  not  that  which  is  usually 
given  to  this  place,  but  it  is  that  which 
seems  to  me  to  be  demanded  by  the 
strain  of  the  apostle's  reasoning.  The 
passage  is  elliptical,  and  there  is  a  ne 
cessity  of  supplying  something  to  make 
out  the  sense,  f  Jls  (Zmrsg).  This  is 
the  form  of  a  comparison.  But  the 
other  part  of  the  comparison  is  deferred 
to  ver.  18.  The  connexion  evidently 
requires  us  to  understand  the  other  part 
of  the  comparison  of  the  work  of 
Christ.  In  the  rapid  train  of  ideas  in 
the  mind  of  the  apostle,  this  was  de 
ferred  to  make  room  for  explanations 
(ver.  13 — 17).  'As  by  one  man  sin 
entered  into  the  world,  &c.,  so  by  the 
work  of  Christ  a  remedy  has  been  pro 
vided,  commensurate  with  the  evils. 
As  the  sin  of  one  man  had  such  an  in 
fluence,  so  the  work  of  the  Redeemer 
has  an  influence  to  meet  and  to  coun 
teract  those  evils.'  The  passage  in  ver. 


13 — 17  is  therefore  to  be  icgarded  as 
a  parenthesis  thrown  in  for  th«  purpose 
of  making  explanations,  and  to  show 
how  the  cases  of  Adam  and  of  Christ 
differed  from  each  other.  Tf  By  one 
man,  &c.  By  means  of  one  man ;  by 
the  crime  of  one  man.  His  act  was 
the  occasion  of  the  introduction  of  all  sin 
into  all  the  world.  The  apostle  hero 
refers  to  the  well  known  historical  fact 
(Gen.  iii.  6,  7),  without  any  explana 
tion  of  the  mode  or  cause  of  this.  He 
adduced  it  as  a  fact  that  was  well 
known;  and  evidently  meant  to  speak 
of  it  riot  for  the  purpose  of  explaining 
the  mode,  or  even  of  making  this  the 
leading  or  prominent  topic  in  ,the  dis 
cussion.  His  main  design  is  not  to 
speak  of  the  manner  of  the  introduction 
of  sin,  but  to  show  that  the  work  of 
Christ  meets  and  removes  well-known 
and  extensive  evils.  His  explanations, 
therefore,  are  chiefly  confined  to  the 
work  of  Christ.  He  speaks  of  the  in 
troduction,  the  spread,  and  the  effects 
of  sin,  not  as  having  any  theory  to 
defend  on  that  subject,  not  as  design 
ing  to  enter  into  a  minute  description 
of  the  case,  but  as  it  was  manifest  on 
the  face  of  things,  as  it  stood  on  the 
historical  record,  and  as  it  was  under 
stood  and  admitted  by  mankind.  Great 
perplexity  has  been  introduced  by  for 
getting  the  scope  of  the  apostle's  argu 
ment  here,  and  by  supposing  that  he 
was  defending  a  peculiar  theory  on 
the  subject  of  the  introduction  ot  sin; 
whereas,  nothing  is  more  foreign  to  his 
design.  He  is  showing  how  the  plan 
of  justification  meets  -well  understood 
and  acknowledged  universal  evils. 
Those  evils  he  refers  to  just  as  they 
were  seen,  and  admitted  to  exist.  Ah 
men  see  them,  and  feel  them,  and  prac 
tically  understand  them.  The  truth  is, 
that  the  doctrine  of  the  fall  of  man, 
and  the  prevalence  of  sin  and  death, 
do  not  belong  peculiarly  to  Christianity 
any  more  than  the  introduction  and 
spread  of  disease  does  to  the  science  of 
the  healing  art.  Christianity  did  not 
introduce  sin  ;  nor  is  it  responsible  foi 
it.  The  existence  of  sin  and  wo  be« 
longs  to  the  race  ;  appertains  equally 


Ill 


ROMANS. 


[A.  i).  60. 


in  nil  systems  of  religion,  and  is  a  part 
of  the  melancholy  history  of  man,  whe 
ther  Christianity  be  true  or  false.  The 
existence  and  extent  of  sin  and  death 
are  not  affected  if  the  infidel  could 
show  that  Christianity  was  an  imposi 
tion.  They  would  still  remain.  The 
Christian  religion  is  just  one  mode  oj 
proposing  a  remedy  for  -well-knoivn 
and  desolating  evils  ;  just  as  the  sci 
ence  of  medicine  proposes  a  remedy  foi 
diseases  which  it  did  not  introduce, 
and  which  could  not  be  stayed  in  their 
desolations,  or  modified,  if  it  could  be 
shown  that  the  whole  science  of  heal 
ing  was  pretension  and  quackery. 
Keeping  this  design  of  the  apostle 
in  view,  therefore,  and  remembering 
that  he  is  not  defending  or  stating 
a  theory  about  the  introduction  of  sin, 
but  that  he  is  explaining  the  way  ill 
which  the  work  of  Christ  delivers  from 
a  deep-felt  universal  evil,  we  shall  find 
the  explanation  of  this  passage  disen 
cumbered  of  many  of  the  difficulties 
with  which  it  has  been  thought  usually 
to  be  invested,  ^  J3y  one  man.  By 
Adam.  See  ver.  14.  It  is  true  that 
sin  was  literally  introduced  by  Eve, 
who  was  first  in  the  transgression. 
Gen.  iii.  6.  1  Tim.  ii.  14.  But  the 
apostle  evidently  is  not  explaining  the 
precise  mode  in  which  sin  was  intro 
duced,  or  making  this  his  leading 
point.  He  therefore  speaks  of  the  in 
troduction  of  sin  in  a  popular  sense,  as 
it  was  generally  understood.  The  fol 
lowing  reasons  may  be  suggested  why 
the  man  is  mentioned  rather  than  the 
woman  as  the  cause  of  the  introduc 
tion  of  sin  :  (1.)  It  was  the  natural  and 
asual  way  of  expressing  such  an  event. 
We  say  that  man  sinned,  that  man  is 
redeemed,  man  dies,  &c.  We  do  not 
pause  to  indicate  the  sex  in  such  ex 
pressions.  So  in  this,  he  undoubtedly 
meant  to  say  that  it  was  introduced  by 
the  parentage  of  the  human  race. 
(2.)  The  name  Adam  in  Scripture 
tvas  given  to  the  created  pair,  the  pa 
rents  of  the  human  family,  a  name  de 
signating  their  earthly  origin.  Gen.  v. 
1,  2,  "In  the  day  that  God  created 
man,  in  the  likeness  of  God  made  he 


him  ;  male  and  female  created  he  them, 
and    blessed   them,  and  called    THEIR 
name  Adam",    The  name  Adam,  there 
fore,  used  in  this  connexion  (ver.  14), 
would   suggest  the   united  parentagt 
of  the  human  family.     (3.)  In  trans 
actions  where   man    and  woman    arc 
mutually  concerned,  it  is  usual  to  speak 
of  the  man  first,  on  account  of  his  being 
constituted  superior  in  rank  and  autho 
rity.     (4.)  The  comparison  on  the  one 
side,  in  the  apostle's  argument,  is  of  the 
man  Christ  Jesus  ;  and  to  secure  the  fit 
ness,  the   congruity  (Stuart')   of  the 
comparison,  he  speaks  of  the  man  only 
in  the  previous  transaction.     (5.)  The 
sin  of  the  woman  was  not  complete  in 
its  effects  without  the  concurrence  of 
the  man.     It  was  their  uniting  in  it 
which  was  the  cause  of  the  evil.  Hence 
the  man  is  especially  mentioned  as  hav 
ing  rendered  the  offence  ivhat  it  ivas  ; 
as  having  completed  it,  and  entailed  its 
curses  on  the  race. — From  these  re 
marks  it  is  clear  that  the  apostle  does 
not  refer  to  the  man  here  from  any  idea 
that  there  was  any  particular  covenant 
transaction  with  him,  but  that  he  means 
to  speak  of  it  in  the  usual,  popular 
sense;  referring  to  him  as  being  the 
fountain  of  all  the  woes  that  sin  has 
introduced  into  the  world.     1  Sin  en 
tered  into  the  -world.    He  was  the  first 
sinner  of  the  race.    The  word  sin  here 
evidently  means  the  violation  of  the  law 
of  God.    He  was  the  first  sinner  among 
men,  and  in  consequence  all  others  be 
came  sinners.     The  apostle  does  not 
here  refer  to  Satan,  the  tempter,  though 
he  was  the  svggester  of  evil ;  for  his 
design  was  to  discuss  the  effect  of  the 
plan  of  salvation  in  meeting  the  sins 
and  calamities  of  our  race.     This  de 
sign,  therefore,  did  not  require  him  to 
introduce  the  sin  of  another  order  of 
beings.    He  says,  therefore,  that  Adam 
was  the  first  sinner  of  the  race,  and 
that  death  was  the  consequence.  *jj  Into 
the  -world.     Among  mankind.    John  i. 
10;  iii.   16,   17.      The  term  -world  is 
often    thus    used    to    denote    human 
beings,  the  race,  the   human   family. 
The  apostle  here  evidently  is  not  dis 
cussing  the  doctrine  of  original  mi; 

f  i-vU^t-K.— 

TV 


LJ 


A..D.  60.J 


CHAPTER  V. 


115 


out  he  is  stating  a  simple  fact,  intelli 
gible  to  all :  '  The  first  man  violatei 
the  law  of  God,  and  in  this  way  sin 
was  introduced  among  men.'  In  thit> 
fact — this  general,  simple  declaration — 
there  is  no  mystery,  f  And  death  by 
sin.  Death  was  the  consequence  of 
sin;  or  was  introduced  because  man 
sinned.  This  is  a  simple  statement  of 
an  obvious  and  well-known  fact.  It  is 
repeating  simply  what  is  said  in  Gen 
iii.  19,  "  In  the  sweat  of  thy  face  shalt 
thou  eat  bread,  till  thou  return  into  the 
ground  ;  for  out  of  it  wast  thou  taken  ; 
for  dust  thou  art,  and  unto  dust  shall 
thou  return."  The  threatening  was 
(Gen.  ii.  17),  "  Of  the  tree  of  the  know 
ledge  of  good  and  evil,  thou  shalt  not 
_eat  of  it,  for  in  the  day  that  thou  eat- 
est  thereof,  thou  shalt  surely  die."  If 
an  inquiry  be  made  here,  how  Jldam 
would  understand  this  ;  I  reply,  that  we 
have  no  reason  to  think  he  would  un 
derstand  it  as  referring  to  any  thing 
more  than  the  loss  of  life  as  an  ex 
pression  of  the  displeasure  of  God. 
Moses  does  not  intimate  that  he  was 
learned  in  the  nature  of  laws  and  pe 
nalties;  and  his  narrative  would  lead 
us  to  suppose  that  this  was  all  that 
would  occur  to  Adam.  And  indeed, 
there  is  the  highest  evidence  that  the 
case  admits  of,  that  this  -was  his  under 
standing  of  it.  For  in  the  account  of  the 
infliction  of  the  penalty  after  the  law 
was  violated  ;  in  God's  own  interpreta 
tion  of  it,  in  Gen.  iii.  19,  there  is  still 
no  reference  to  any  thing  further. 
"  Dust  thou  art,  and  unto  dust  shalt 
thou  return."  Now  it  is  incredible 
that  Adam  should  have  understood 
this  as  referring  to  what  has  been  call 
ed  "  spiritual  death,"  and  to  "  eternal 
death,"  when  neither  in  the  threaten 
ing,  nor  in  the  account  of  the  infliction 
of  the  sentence,  is  there  the  slightest 
recorded  reference  to  it.  Men  have 
done  great  injury  in  the  cause  of  cor 
rect  interpretation  by  carrying  their 
notions  of  doctrinal  subjects  to  the  ex 
planation  of  words  and  phrases  in  the 
Old  Testament.  They  have  *  usually 
described  Adam  as  endowed  with  all 
me  refinement,  and  possessed  of  all  the 


FT     -r 
U.    <j 


knowledge,  and  adorned  with  all  the 
metaphysical  acumen  and  subtilty  of  a 
modern  theologian.  They  have  deemed 
him  qualified,  in  the  very  infancy  of 
the  world,  to  understand  and  discuss 
questions,  which,  under  all  the  light  of 
the  Christian  revelation,  still   perplex 
and  embarrass  the  human  mind.    After 
these  accounts  of  the  endowments  of 
Adam,  which  occupy  so  large  a  space 
in  books  of  theology,  one  is  surprised, 
on  opening  the  Bible,  to  find  how  un 
like  all  this,  is  the  simple  statement  in 
Genesis.     And  the  wonder  cannot  be 
suppressed  that  men   should   describe 
the  obvious  infancy  of  the  race  as  su 
perior  to  its  highest  advancement  ;  or 
that  the  first  man,  just   looking  up 
on   a  world  of  wonders,  imperfectly 
acquainted  with  law,  and  moral  rela 
tions,  and  the  effects  of  transgression, 
should  be  represented  as  endowed  with 
knowledge  which  four  thousand  years 
afterwards  it  required  the  advent  of  the 
Son  of  God  to  communicate  !    The  ac 
count  in  Moses  is  simple.  Created  man 
was  told  not  to  violate  a  simple  law,  on 
pain  of  death.     He  did  it  ;  and  God 
announced  to  him  that  the   sentence 
would  be  inflicted,  and  that  he  should 
return  to  the  dust  whence  he  was  taken. 
What  else  this  might  involve  ;    what 
other  consequences   sin    might   intro 
duce,  might  be  the  subject  of  future 
developements  and   revelations.     It  is 
absurd  to  suppose  that  all  the  conse 
quences  of  the  violation  of  a  law  can 
be   foreseen,    or   must   necessarily  be 
foreseen,  in  order  to  make  the  law  and 
the  penalty  just.     It  is  sufficient  that 
the  law  be  known  ;  that  its  violation 
be   forbidden  ;    and   what   the    conse 
quences  of  that  violation  will  be,  must 
left  in  great  part  to  future  develope 
ments.     Even  we,  yet  know  not  half 
the  results  of  violating  the  law  of  God. 
The  murderer  knows  not  the  results 
fully  of  taking  a  man's  life.    He  breaks 
a  just  law,  and  exposes  himself  to  the 
numberless    unseen  woes  which   rnav 
flow  from  it. 

We  may  ask,  therefore,  what  light 
subsequent  revelations  have  cast  on 
ihe  character  and  result  of  the  first  sin,  '' 


. 


: 


116 


ROMANS. 


[A.  D.  60. 


and  whether  the  apostle  here  meant  to 
state  that  the  consequences  of  sin  were 
in  fact  as  limited  as  they  must  have 
appeared  to  the  mind  of  Adam  1  or  had 
subsequent  developements  and  revela 
tions,  through  four  thousand  years, 
greatly  extended  the  right  understand 
ing  of  the  penalty  of  the  law  1  This 
can  be  answered  only  by  inquiring  in 
what  sense  the  apostle  Paul  here  uses 
the  word  death.  The  passage  before 
us  shows  in  what  sense  he  intended 
here  to  use  the  word.  In  his  argument 
it  stands  opposed  to  "  the  grace  of  God, 
and  the  gift  by  grace"  (ver.  15)  ;  to 
"justification"  by  the  forgiveness  of 
"  many  offences"  (ver.  16) ;  to  the 
reign  of  the  redeemed  in  eternal  life 
(ver.  17)  ;  and  to  "justification  of  life" 
(ver.  18).  To  all  these,  the  words 
"  death"  (ver.  12. 17)  and  "judgment" 
(ver.  16. 18)  stand  opposed.  These  are 
the  benefits  which  result  from  the  work 
of  Christ ;  and  these  benefits  stand 
opposed  to  the  evils  which  sin  has  in 
troduced  ;  and  as  it  cannot  be  supposed 
that  these  benefits  relate  to  temporal 
life,  or  solely  to  the  resurrection  of  the 
body,  so  it  cannot  be  that  the  evils  in 
volved  in  the  words  "  death,"  "judg 
ment,"  &c.  relate  simply  to  temporal 
death.  The  evident  meaning  is,  that 
the  word  "  death,"  as  here  used  by  the 
apostle,  refers  to  the  train  of  evils 
which  have  been  introduced  by  sin. 
It  does  not  mean  simply  temporal 
death;  but  that  group  and  collection 
of  woes,  including  temporal  death,  con 
demnation,  and  exposure  to  eternal 
death,  which  is  the  consequence  of 
transgression.  The  apostle  often  uses 
the  word  death,  and  to  die,  in  this 
v/ide  sense.  Rom.  i.  32;  vi.  16.  31  ; 
vii.  5.  10.  13.  24;  viii.  2.  6.  13.  2  Cor. 
ii.  16;  vii.  10.  Heb.  ii.  14.  In  the 
same  sense  the  word  is  often  used  else 
where.  John  viii.  51 ;  xi.  26.  1  John 
v.  16,  17.  Rev.  ii.  11  ;  xx.  6,  &c.  &c. 
In  contrasting  with  this  the  results  of 
the  work  of  Christ,  he  describes  not  the 
resurrection  merely,  nor  deliverance 
from  temporal  death,  but  eternal  life 
in  heaven ;  and  it  therefore  follows 
that  he  here  intends  by  death  that 


gloomy  and  sad  train  of  woes  which 
sin  has  introduced  into  the  world.  The 
consequences  of  sin  are,  besides,  else 
where  specified  to  be  far  more  than 
temporal  death.  Ezek.  xviii.  4.  Rom. 
ii.  8,  9.  12.  Though  therefore  Adam 
might  not  have  foreseen  all  the  evils 
which  were  to  come  upon  the  race  as 
the  consequence  of  his  sin,  yet  these 
evils  might  nevertheless  follow.  And 
the  apostle,  four  thousand  years  after 
the  reign  of  sin  had  commenced,  and 
under  the  guidance  of  inspiration,  had 
full  opportunity  to  see  and  describe  that 
train  of  -woes  which  he  comprehends 
under  the  name  of  death.  That  train 
included  evidently  temporal  death,  con 
demnation  for  sin,  remorse  of  con 
science,  and  exposure  to  eternal  death, 
as  the  penalty  of  transgression.  ^  An d 
so.  Thus.  In  this  way  it  is  to  be  ac 
counted  for  that  death  has  passed  upon 
all  men,  to  -wit,  because  all  men  have 
sinned.  As  death  followed  sin  in  the 
first  transgression,  so  it  has  in  all ;  for 
all  have  sinned.  There  is  a  connexion 
between  death  and  sin  which  existed 
in  the  case  of  Adam,  and  which  sub 
sists  in  regard  to  all  who  sin.  And  as 
all  have  sinned,  so  death  has  passed 
on  all  men.  If  Death  passed  upon 
(//itX'&w).  Passed  through  ;  pervaded  ; 
spread  over  the  whole  race,  as  pesti 
lence  passes  through,  or  pervades  a 
nation.  Thus  death,  with  its  train  of 
woes,  with  its  withering  and  blighting 
influence,  has  passed  through  the  world, 
laying  prostrate  all  before  it.  t  Upon 
all  men.  Upon  the  race  ;  all  die.  Tf  For 
that  («<}>'  w).  This  expression  has  been 
greatly  controverted ;  and  has  been  very 
variously  translated.  Eisner  renders  it, 
"  on  account  of  whom."  Doddridge, 
"  unto  which  all  have  sinned."  The 
Latin  Vulgate  renders  it,  "  in  whom 
[Adam]  all  have  sinned."  The  same 
rendering  has  been  given  by  Augus 
tine,  Beza,  &c.  But  it  has  never  yet 
been  shown  that  our  translators  have 
rendered  the  expression  improperly 
The  old  Syriac  and  the  Arabic  agrcfc 
with  the  English  translation  in  this  in 
terpretation.  With  this  agree  Calvin, 
Vatab'us,  Erasmus,  &c.  And  this  reu- 


A.  1).  60.] 


CHAPTER  V. 


117 


13  (For    until   the   law,    sin 
was   in   the  world :    but  sin   is 


not  "  imputed  when  there  is  no 
law. 


o  c.4.15.  Uno.3.4. 


dering  is  sustained  also  by  many  other 
considerations.     (1.)  If  a>  be  a  relative 
pronoun  here,  it  would  refer  naturally 
to  death,  as  its  antecedent,  and  not  to 
man.    But  this  would  not  make  sense 
(2,)  If  this  had  been  its  meaning,  the 
preposition  tv  would  have  been  used. 
See  Note  of  Erasmus  on   the  place. 
(3.)  It  comports  with  the  apostle's  ar- 
gumen    to  state  a  cause  -why  all  died 
and   not  to  state  that  men  sinned  in 
Adam.     He   was   inquiring   into    the 
cause  -why  death  was  in   the  world  ; 
and  it  would  not  account  for  that  to 
say  that  all  sinned  in  Adam.    It  would 
require  an  additional  statement  to  see 
how  that  could  be  a  cause.     (4.)  As 
his  posterity  had   not  then  an   exis 
tence,  they  could  not  commit  actual 
transgression.     Sin  is   the  transgres 
sion  of  the  law  by  a  moral  agent;  and 
AS  the  interpretation  '  because  all  have 
sinned '   meets    the   argument  of  the 
Apostle,  and  as  the  Greek  favors  that 
certainly  as  much  as  it  does  the  other, 
it   is  to    be    preferred.      ^  All   have 
sinned.    To  sin  is  to  transgress  the  law 
of  Go:l ;  to  do  wrong.     The  apostle  in 
this  expression  does  not  say  that  all 
have  sinned  in  Adam,  or  that  their  na 
ture  has  become  corrupt,  which  is  true, 
but  which  is  not  affirmed  here ;  nor 
that  the  sin  of  Adam  is  imputed   to 
them ;  but  simply  affirms  that  all  men 
have  sinned.     He  speaks  evidently  of 
the  great  universal  fact  that  all  men 
are  sinners.    He  is  not  settling  a  meta 
physical  difficulty  ;  nor  does  he  speak 
of  the  condition  of  man  as  he  comes 
into   the  world.     He  speaks  as  other 
men  would ;    he  addresses  himself  to 
the  common  sense  of  the  world ;  and 
is  discoursing  of  universal,  well-known 
facts.     He-e  is  the  fact — that  ail  men 
fypc~ience    calamity,    condemnation, 
death.      How  is  this  to  be  accounted 
for '?     The  answer  is,  "  All  have  sin 
ned."     This  is  a  sufficient  answer ;  it 
meets  the  case.     And    as  his  design 
cannot  be  shown  to  be  to  discuss  a 


metaphysical  question  about  the  nature 
of  man,  or  about  the  character  of  in 
fants,  the  passage  should  be  interpret 
ed  according  to  his  design,  and  should 
not  be  pressed  to  bear  on  that  of 
which  he  says  nothing,  and  to  whicli 
the  passage  evidently  has  no  reference. 
I  understand  it,  therefore,  as  refer 
ring  to  the  fact  that  men  sin  in  their 
oivn  persons,  sin  themselves — as,  in 
deed,  how  can  they  sin.  in  any  other 
way  I — and  that  therefore  they  die.  If 
men  maintain  that  it  refers  to  any  me 
taphysical  properties  of  the  nature  of 
man,  or  to  infants,  they  should  not  in- 
fer  or  suppose  this,  but  should  show 
distinctly  that  it  is  in  the  text.  Where 
is  there  evidence  of  any  such  refer 
ence  1 

13.  For  until  the  law,  &c.  This 
verse,  with  the  following  verses  to  the 
17th,  is  usually  regarded  as  a  paren 
thesis.  The  laiv  here  evidently  means 
the  law  given  by  Moses.  '  Until  the 
commencement  of  that  administration, 
or  state  of  things  under  the  law.'  To 
see  the  reason  why  he  referred  to  this 
period  between  Adam  and  the  law,  we 
should  recall  the  design  of  the  apostle, 
which  is,  to  show  the  exceeding  grace 
of  God  in  the  gospel,  abounding,  and 
superabounding,  as  a  complete  remedy 
for  all  the  evils  introduced  by  sin. 
For  this  purpose  he  introduces  three 
leading  conditions,  or  states,  where 
men  sinned,  and  where  the  effects  of 
sin  were  seen ;  in  regard  to  each  and 
all  of  which  the  grace  of  the  gospe* 
superabounded.  The  first  was  that  of 
Adam,  with  its  attendant  train  of  ills 
(ver.  12),  which  ills  were  all  met  by 
the  death  of  Christ,  ver.  15—18.  The 
second  period  or  condition  was  that 
ong  interval  in  which  men  had  only 
the  light  of  nature,  that  period  occur 
ring  bet-ween  Adam  and  Moses.  This 
was  a  fair  representation  of  the  condi 
tion  of  the  world  without  revelation, 
and  without  law.  ver.  13,  14.  Sin 
hen  reigned — reigned  every  where 


c  i 


118 


ROMANS. 


[A.  D.  60, 


14  Nevertheless  death  reign 
ed  °  from  Adam  to  Moses,  even 
over  them  that  had  not  sinned 


where  there  was  no  law.  But  the 
grace  of  the  gospel  abounded  over  the 
evils  of  this  state  of  man.  The  third 
was  under  the  law.  ver.  20.  The  law 


after  the  similitude  of  Adam's 
transgression,  who  is  the  *  figure 
of  him  that  was  to  come. 


b  1  Cor.  15.22,45. 


entered,  and  sin  was  increased,  and  its  I 
evils  abounded.  But  the  gospel  of  | 
Christ  abounded  even  over  this,  and 
grace  triumphantly  reigned.  So  that  the 
plan  of  justification  met  all  the  evils  of 
sin, and  was  adapted  to  remove  them;  sin 
and  its  consequences  as  flowing  from  j 
Adam ;  sin  and  its  consequences  when 
there  was  no  written  revelation ;  and 
sin  and  its  consequences  under  the 
light  and  terrors  of  the  law.  f  Sin  ivas 
in  the  -world.  Men  sinned.  They  did 
that  which  was  evil,  ^f  Hut  sin  is  not 
imputed.  Is  not  charged  on  men,  or 
they  are  not  held  guilty  of  it  where 
there  is  no  law.  This  is  a  self-evident 
proposition,  for  sin  is  a  violation  of 
law ;  and  if  there  is  no  law,  there  can 
be  no  wrong.  Assuming  this  as  a  self- 
evident  proposition,  the  connexion  is, 
that  there  must  have  been  a  law  of 
some  kind ;  a  "  law  written  on  their 
hearts,"  since  sin  was  in  the  world, 
and  men  could  not  be  charged  with  sin, 
or  treated  as  sinners,  unless  there  was 
some  law.  The  passage  here  states 
a  great  and  important  principle,  that 
men  will  not  be  held  to  be  guilty  un 
less  there  is  a  law  which  binds  them  of 
which  they  are  apprized,  and  which 
they  voluntarily  transgress.  See  Note, 
ch.  iv.  15.  This  verse,  therefore,  meets 
an  objection  that  might  be  started  from 
what  had  been  said  in  ch.  iv.  15.  The 
apostle  had  affirmed  that  "  where  no 
law  is  there  is  no  transgression."  He 
here  stated  that  all  were  sinners.  It 
might  be  objected,  that  as  during  this 
long  period  of  time  they  had  no 
law,  they  could  not  be  sinners.  To 
meet  this,  he  says  that  men  were  then 
in  fact  sinners,  and  were  treated  as 
such,  which  showed  that  there  must 
have  been  a  law. 

•  4.  Nevertheless.  Notwithstanding 


that  sin  is  not  imputed  where  there  is 
no  law,  yet  death  reigned,  f  Death 
"eigned.  Men  died ;  they  were  under 
the  dominion  of  death  in  its  various 
melancholy  influences.  The  expres 
sion  "death  reigned"  is  one  that  is 
very  striking.  It  is  a  representation 
of  death  as  a  monarch ;  having  domi 
nion  over  all  that  period,  and  over  all 
those  generations.  Under  his  dark  and 
withering  reign  men  sank  down  to  the 
grave.  We  have  a  similar  expression 
when  we  represent  death  as  "  the  king 
of  terrors."  It  is  a  striking  and  affect 
ing  personification,  for,  (1.)  His  reign 
is  absolute.  He  strikes  down  whom  he 
pleases,  and  when  he  pleases.  (2.) 
There  is  no  escape.  All  must  bow  to 
his  sceptre,  and  be  humbled  beneath 
his  hand.  (3.)  It  is  universal.  Old 
and  young  alike  are  the  subjects  of  his 
gloomy  empire.  (4.)  It  would  be  an 
eternal  reign  if  it  were  not  for  the  gos 
pel.  It  would  shed  unmitigated  woes 
upon  the  earth ;  and  the  silent  tread 
of  this  terrific  king  would  produce  only 
desolation  and  tears  for  ever,  \  From 
JLdam  to  Jlfoses.  From  the  time  when 
God  gave  one  revealed  law  to  Adam 
to  the  time  when  another  revealed  law 
was  given  to  Moses.  This  was  a  period 
of  2500  years;  no  inconsiderable  portion 
of  the  history  of  the  world.  Whether 
men  were  regarded  and  treated  as  sinners 
then,  was  a  very  material  inquiry  in  the 
argument  of  the  apostle.  The  fact  that 
they  died  is  alleged  by  him  as  full 
proof  that  they  were  sinners  ;  and  that 
sin  had  therefore  scattered  extensive 
and  appalling  woes  among  men.  t  Even 
over  them.  Over  all  those  generations. 
The  point  or  emphasis  of  the  remark 
here  is,  that  it  reigned  over  those  that 
had  sinned  under  a  different  economy 
from  that  of  Adam.  This  was  that 
which  rendered  it  so  remarkable ;  and 
which  showed  that  the  withering  curse 
of  sin  had  been  felt  in  all  dispensations, 
and  in  all  times.  Tf  After  the  simih 


A.I).  60.] 


CHAPTER  V. 


119 


tude,  &c.  In  the  same  way ;  in  like 
manner.  The  expression  "  after  the 
similitude"  is  an  Hebraism,  denoting  in 
like  manner,  or  as.  The  difference  be 
tween  their  case  and  that  of  Adam  was 
jlainly  that  Adam  had  a  revealed  and 
positive  law.  They  had  not.  They 
had  only  the  law  of  nature,  or  of 
tradition.  The  giving  of  a  law  to 
Adam,  and  again  to  the  world  by 
Moses,  were  two  great  epochs  between 
v/hich  no  such  event  had  occurred. 
The  race  wandered  without  revelation. 
The  difference  contemplated  is  not  that 
Adam  was  an  actual  sinner,  and  that 
they  had  sinned  only  by  imputation. 
For,  (1.)  The  expression  'to  sin  by 
imputation'  is  unintelligible,  and  con 
veys  no  idea.  (2.)  The  apostle  makes 
no  such  distinction,  and  conveys  no 
such  idea.  (3.)  His  very  object  is 
different.  It  is  to  show  that  they  -were 
actual  sinners  ;  that  they  transgressed 
law ;  and  the  proof  of  this  is  that  they 
died.  (4.)  It  is  utterly  absurd  to  sup 
pose  that  men  from  the  time  of  Adam 
to  Moses  were  sinners  only  by  impu 
tation.  All  history  is  against  it ;  nor  is 
there  the  slightest  ground  of  plausi 
bility  in  such  a  supposition.  ^  Of 
Jldam's  transgression.  When  he  broke 
a  plain,  positive,  revealed  law.  This 
transgression  was  the  open  violation  of 
a  positive  precept ;  theirs  the  violation 
of  the  laws  communicated  in  a  different 
way ;  by  tradition,  reason,  conscience, 
&c.  Many  commentators  have  sup 
posed  that  infants  are  particularly  re 
ferred  to  here.  Augustine  first  suggest 
ed  this,  and  he  has  been  followed  by 
many  others.  But  probably  in  the 
whole  compass  of  the  expositions  of 
the  Bible,  there  is  not  to  be  found  a 
more  unnatural  and  forced  construc 
tion  than  this.  For,  (1.)  The  apostle 
makes  no  mention  of  infants.  He  does 
tloes  not  in  the  remotest  form  allude  to 
them  by  name,  or  give  any  intimation 
that  he  had  reference  to  them.  (2.)  The 
scope  of  his  argument  is  against  it. 
Did  infants  only  die  1  Were  they  the 
only  persons  that  lived  in  this  long 
period?  His  argument  is  complete 
without  supposing  that  he  referred  fo 


them.  The  question  in  regard  U  this 
long  interval  was,  whether  men  were 
sinners  1  Yes,  says  the  apostle.  They 
died.  Death  reigned  ;  and  this  proves 
that  they  were  sinners.  If  it  should  be 
said  that  the  death  of  infants  would 
prove  that  they  were  sinners  also,  I 
answer,  (a)  That  this  was  an  inference 
which  the  apostle  does  not  draw,  and 
for  which  he  is  not  responsible.  It  is 
not  affirmed  by  him.  (6)  If  it  did  re 
fer  to  infants,  what  would  it  prove7 
Not  that  the  sin  of  Adam  was  imputed, 
but  that  they  were  personally  guilty, 
and  transgressors.  For  this  is  the  only 
point  to  which  the  argument  tends. 
The  apostle  here  says  not  one  ivord 
about  imputation.  He  does  not  even 
refer  to  infants  by  name ;  nor  does  he 
here  introduce  at  all  the  doctrine  of 
imputation.  All  this  is  mere  philosophy 
introduced  to  explain  difficulties;  but 
whether  true  or  false,  whether  the  theo 
ry  explains  or  embarrasses  the  subject, 
it  is  not  needful  here  to  inquire.  (3.) 
The  very  expression  here  is  against 
the  supposition  that  infants  are  in 
tended.  One  form  of  the  doctrine  of 
imputation  as  held  by  Edwards,  Stap- 
fer,  &c.  has  been  that  there  was  a 
constituted  oneness  or  personal  iden 
tity  between  Adam  and  his  posterity; 
and  that  his  sin  was  regarded  as  truly 
and  properly  theirs;  and  they  as  per 
sonally  blameworthy  or  ill-deserving 
for  it,  in  the  same  manner  as  a  man  at 
40  is  answerable  for  his  crime  com 
mitted  at  20.  If  this  doctrine  be  true, 
then  it  is  certain  that  they  not  only  had 
'  sinned  after  the  similitude  of  Adam's 
transgression,'  but  had  committed  the 
very  identical  sin,  and  that  they  were 
answerable  for  it  as  their  own.  But 
this  doctrine  is  now  abandoned  by  all, 
or  nearly  all  who  profess  to  be  Calvin- 
ists ;  and  as  the  apostle  expressly  says 
that  they  had  not  sinned  after  the  si 
militude  of  Adam's  transgression,  it 
cannot  be  intended  here.  (4.)  The 
game  explanation  of  the  passage  io 
given  by  interpreters  who  nevertheless 
held  to  the  doctrine  of  imputation. 
Thus  CALVIN  says  on  this 
"  Although  this  passage  is 


i 
AM 


(20 


ROMANS. 


[A.  D  60. 


commonly  of  infants,  who,  being  guilty 
of  no  actual  sin,  perish  by  original  de 
pravity,  yet  I  prefer  that  it  should  be 
interpreted  generally  of  those  who  have 
not  the  law.  For  this  sentiment  is  con 
nected  with  the  preceding  words,  where 
it  is  said  that  sin  is  not  imputed  where 
there  is  no  law.  For  they  had  not  sin 
ned  according  to  the  similitude  of 
Adam's  transgression,  because  they  had 
not  as  he  had  the  will  of  God  revealed. 
For  the  Lord  forbid  Adam  to  touch  the 
fruit  [of  the  tree]  of  the  knowledge  of 
good  and  evil ;  but  to  them  he  gave 
no  command  but  the  testimony  of  con 
science."  Calvin,  however,  supposes 
that  infants  are  included  in  the  "  uni 
versal  catalogue"  here  referred  to. 
Turretine  also  remarks  that  the  dis- 
t-ussion  here  pertains  to  all  the  adults 
between  Adam  and  Moses.  Indeed,  it  is 
perfectly  manifest  that  the  apostle  here 
lias  no  particular  reference  to  infants ; 
nor  would  it  have  ever  been  supposed, 
but  for  the  purpose  of  giving  support  to 
the  mere  philosophy  of  a  theological 
system.  ^  Who  is  the  figure  (rums'). 
Type.  This  word  occurs  sixteen  times 
in  the  New  Testament.  John  xx.  25 
(twice).  Acts  vii.  43,  44;  xxiii.  25. 
Rom.  v.  14;  vi.  17.  1  Cor.  x.  6.  11. 
Phil.  hi.  17.  1  Thess.  i.  7.  2  Thess.  iii. 
9.  1  Tim.  iv.  12.  Titus  ii.  7.  Heb.  viii. 
5.  - 1  Pet.  v.  3.  It  properly  means, 
(1.)  Any  impression,  note,  or  mark 
which  is  made  by  percussion,  or  in 
any  way.  John  xx.  25,  "  the  print 
(type}  of  the  nails."  (2.)  An  effigy 
or  image  wnich  is  made  or  formed  by 
any  rule ;  a  model,  pattern.  Acts  vii. 
43,  "  Ye  took  up  the  tabernacle  of  Mo 
loch,  and  the  star  of  your  god  Rem- 
phan,  figures  (types}  which  ye  had 
made."  44,  "  That  he  should  make  it 
[the  tabernacle]  according  to  the  fashion 
(type}  which  he  had  seen."  Heb.  viii. 
ft.  (3.)  A  brief  argument,  or  summary. 
Acts  xxiii.  25.  (4.)  A  rule  of  doc 
trine,  or  a  law  or  form  of  doctrine. 
Rom.  vi.  17.  (5.)  An  example  or 
model  to  be  imitated ;  an  example  of 
what  we  ought  to  be  (Phil.  iii.  17. 
1  Thess.  i.  7.  2  Thess.  iii.  9.  1  Tirn. 
^.  12.  Titus  ii.  7.  1  Pet.  v.  3) ;  or  an 


example  which  is  to  be  avoided,  an  ex 
ample  to  -warn  us.  1  Cor.  x.  0.  11. 
In  this  place  it  is  evidently  applied  to 
the  Messiah.  The  expression  "  he  who 
was  to  come"  is  often  used  to  denote 
the  Messiah.  As  applied  to  him,  it 
means  that  there  was  in  some  respects 
a  similarity  between  the  results  of  the 
conduct  of  Adam  and  the  effects  of  the 
work  of  Christ.  It  does  not  mean  that 
Adam  was  constituted  or  appointed 
a  type  of  Christ,  which  would  convey 
no  intelligible  idea;  but  that  a  resem 
blance  may  be  traced  between  the 
effects  of  Adam's  conduct  and  the 
work  of  Christ.  It  does  not  mean  that 
the  person  of  Adam  was  typical  of 
Christ ;  but  that  between  the  results 
of  his  conduct  and  the  work  of  Christ 
there  may  be  instituted  a  comparison, 
there  may  be  traced  some  resemblance. 
What  that  is,  is  stated  in  the  following 
verses.  It  is  mainly  by  way  of  con 
trast  that  the  comparison  is  instituted, 
and  may  be  stated  as  consisting  in  the 
following  points  of  resemblance  or  con 
trast.  ( 1 .)  Contrast,  (a)  By  the  crime 
of  one,  many  are  dead ;  by  the  work 
of  the  other,  grace  will  much  more 
abound,  ver.  15.  (b)  In  regard  to  the 
acts  of  the  two.  In  the  case  of  Adam, 
one  offence  led  on  the  train  of  woes ; 
in  the  case  of  Christ,  his  work  led  to 
the  remission  of  many  offences,  ver.  16. 
(c)  In  regard  to  the  effects.  Death 
reigned  by  the  one;  but  life  much 
more  over  the  other.  (2.)  Resem 
blance.  By  the  disobedience  of  one, 
many  were  made  sinners;  by  the  obe 
dience  of  the  other,  many  shall  be  made 
righteous,  ver.  18,  19.  It  is  clenr, 
therefore,  that  the  comparison  which  is 
instituted  is  rather  by  way  of  antithe 
sis,  or  contrast,  than  by  direct  resem 
blance.  The  main  design  is  to  sho-w 
that  greater  benefits  have  resulted 
from  the  -work  of  Christ  than  evils 
from  the  fall  of  Jldam.  A  comparison 
is  also  instituted  between  Adarn  and 
Christ  in  1  Cor.  xv.  22.  45.  The 
reason  is,  that  Adam  was  the  first 
of  the  race;  he  was  the  fountain,  the 
head,  the  father;  and  the  consequen 
ces  of  that  first  act  could  be  seen 


?u 


D.  60.J 


CHAPTER  V. 


121 


15  But  riot  as  the  offence, 
80  also  is  the  free  gift.  For 
if  through  the  offence  of  one 
many  be  dead ;  much  more  the 


every  where.  By  a  divine  constitu 
tion  the  race  was  so  connected  with 
him,  that  it  was  made  certain  that, 
if  he  fell,  all  would  come  into  the 
world  with  a  nature  depraved,  and 
subject  to  calamity  and  death,  and 
would  be  treated  as  if  fallen,  and 
ais  sin  would  thus  spread  crime,  and 
wo,  and  death  every  where.  The  evil 
effects  of  the  apostasy  were  every 
where  seen;  and  the  object  of  the 
apostle  was  to  show  that  the  plan 
of  salvation  was  adapted  to  meet 
and  more  than  countervail  the  evil 
effects  of  the  fall.  He  argued  on 
great  and  acknowledged  facts — that 
Adarn  was  the  first  sinner,  and  that 
from  him,  as  a  fountain,  sin  and 
death  had  flowed  through  the  world. 
Since  the  consequences  of  that  sin 
had  been  so  disastrous  and  wide 
spread,  his  design  is  to  show  that 
from  the  Messiah  effects  had  flowed 
more  beneficent  than  the  former  were 
ruinous. 

In  him  the  tribes  of  Adam  boast 
More  blessings  than  their  father  lost. 

WATTS. 

15.  But  not  as  the  offence.  This 
is  the  first  point  of  contrast  between 
the  effect  of  the  sin  of  Adam  and  of 
the  work  of  Christ.  The  word  offence 
means  properly  a  fall,  where  we  stum 
ble  over  any  thing  lying  in  our  way 
It  then  means  sin  in  general,  or  crime. 
Matt.  vi.  14,  15:  xviii.  35.  Here  it 
means  the  fall,  or  first  sin  of  Adam. 
We  use  the  word  fall  as  applied  to 
Adam,  to  denote  his  first  offence,  as 
being  that  act  by  which  he  fell  from 
an  elevated  state  of  obedience  and  hap 
piness  into  one  of  sin  and  condemna 
tion.  ^  So  also.  The  gift  is  not  in 
its  nature  and  effects  like  the  offence. 
^  The  free  gift.  The  favour,  benefit, 
or  good  bestowed  gratuitously  on  us. 
It  refers  to  the  favours  bestowed  ir  the 

'•#$.if* 


grace  •  of  God,  and  the  gift  by 


grace, 
Jesus 


which  is   by 
Christ,    hath 


one    mau 
abounded 


unto  many.6 


a  Eph.2.8.       6  Isa.53.11.  Matt.20.28;  26.28.  UaoJJI 


ospel  by  Christ.  These  &refree,  i.  e. 
without  merit  on  our  part,  and  bestow 
ed  on  the  undeserving.  Tf  For  if,  <Scc, 
The  apostle  does  not  labour  to  prove 
that  this  is  so.  This  is  not  the  point 
of  his  argument.  He  assumes  that  as 
what  was  seen  and  known  every  where. 
His  main  point  is  to  show  that  greater 
benefits  have  resulted  from  the  work 
of  the  Messiah  than  evils  from  the  fall 
of  Adam,  f  Through  the  offence  of 
one.  By  the  fall  of  one.  This  simply 
concedes  the  fact  that  it  is  so.  The 
apostle  does  not  attempt  an  explana 
tion  of  the  mode  or  manner  in  which 
it  happened.  He  neither  says  that  it 
is  by  imputation,  nor  by  inherent  de 
pravity,  nor  by  imitation.  Whichever 
of  these  modes  may  be  the  proper  one 
of  accounting  for  the  fact,  it  is  certain 
that  the  apostle  states  neither.  His 
object  was,  not  to  explain  the  manner 
in  which  it  was  done,  but  to  argue  from 
the  acknowledged  existence  of  the  fact. 
All  that  is  certainly  established  from 
this  passage  is,  that  as  a  certain  fact 
resulting  from  the  transgression  of 
Adam,  "  many"  were  "  dead."  This 
simple  fact  is  all  that  can  be  proved 
from  this  passage.  Whether  it  is  to  be 
explained  by  the  doctrine  of  imputa 
tion,  is  to  be  a  subject  of  inquiry  inde 
pendent  of  this  passage.  Nor  have  we 
a  right  to  assume  that  this  teaches  the 
doctrine  of  the  imputation  of  the  sin 
of  Adam  to  his  posterity.  For,  (1.) 
The  apostle  says  nothing  of  it.  (2.)  That 
doctrine  is  nothing  but  an  effort  to  ex 
plain  the  manner  of  an  event  which  the 
apostle  Paul  did  not  think  it  proper  to 
attempt  to  explain.  (3.)  That  doctrine 
ia  in  fact  no  explanation.  It  is  introdu 
cing  an  additional  difficulty.  For  to  sa_ 
that  I  am  blameworthy,  or  ill  deserving 
for  a  sin  in  which  I  had  no  agency,  is  no 
explanation  but  is  involving  me  in  en 
1  Additional  difficulty  still  more  perplex* 

,:       ,V,.-U 


JMSWI 


^ 


^  » 1  fi 


ROMANS. 


[A.  L)   til) 


<ng,  to  ascertain  how  such  a  doctrine 
can  possibly  be  just.  The  way  of  wis 
dom  would  be,  doubtless,  to  rest  satis- 
tied  with  the  simple  statement  of  a  fact 
which  the  apostle  has  assumed,  without 
attempting  to  explain  it  by  a  philo 
sophical  theory.  Calvin  accords  with 
the  above  interpretation.  "  For  we  do 
Dot  so  perish  by  his  [Adam's]  crime, 
as  if  we  were  ourselves  innocent ;  but 
Paul  ascribes  our  ruin  to  him  because 
his  sin  is  THE  CAUSE  of  our  sin." 
1  Many,  Greek,  The  many.  Evi 
dently  meaning  all;  the  whole  race; 
Jews  and  Gentiles.  That  it  means  all 
here  is  proved  in  ver.  18.  If  the  in 
quiry  be,  why  the  apostle  used  the 
word  "  many"  rather  than  all,  we  may 
reply,  that  the  design  was  to  express 
an  antithesis,  or  contrast  to  the  cause — 
one  offence.  One  stands  opposed  to 
many,  rather  than  to  all.  ^  £e  dead. 
See  Note  on  the  word  death,  ver.  12. 
The  race  is  under  the  dark  and  gloomy 
reign  of  death.  This  is  a  simple  fact 
which  the  apostle  assumes,  and  which 
no  man  can  deny,  ^  Jlfuch  more. 
The  reason  of  this  "  much  more"  is  to 
be  found  in  the  abounding  mercy  and 
goodness  of  God.  If  a  wise,  merciful, 
and  good  Being  has  suffered  such  a 
train  of  woes  to  be  introduced  by  the 
offence  of  one,  have  we  not  much  more 
reason  to  expect  that  his  grace  will 
superabound  1  Tf  The  grace  of  God. 
The  favour  or  kindness  of  God.  We 
have  reason  to  expect  under  the  admi 
nistration  of  God  more  extensive  bene 
fits,  than  we  have  ills,  flowing  from 
a  constitution  of  things  which  is  the 
result  of  his  appointment.  K  And  the 
gift  by  grace.  The  gracious  gift; 
the  benefits  flowing  from  that  grace. 
This  refers  to  the  blessings  of  salva 
tion.  Tf  Which  is  by  one  man.  Stand 
ing  in  contrast  with  Adam.  His  ap 
pointment  was  the  result  of  grace ;  and 
as  he  was  constituted  to  bestow  fa 
vours,  we  have  reason  to  expect  that 
they  will  superabound.  t  Hath  abound 
ed.  Has  been  abundant,  or  ample ; 
will  be  more  than  a  counterbalance 
for  the  ills  which  have  been  introduced 
by  the  sin  of  Adam.  ^  Unto  many. 


Greek,  Unto  the  many.  The  obvious 
interpretation  of  this  is,  that  it  is  as 
unlimited  as  "  the  many"  who  are 
dead.  Some  have  supposed  that  Adam 
represented  the  -whole  of  the  human  race, 
and  Christ  a  part,  and  that  "  the  many" 
in  the  two  members  of  the  verse  refer 
to  the  ivhole  of  those  who  were  thus 
represented.  But  this  is  to  do  violence 
to  the  passage ;  and  to  introduce  a 
theological  doctrine  to  meet  a  supposed 
difficulty  in  the  text.  The  obvious 
meaning  is  ~- one  from  which  we  can 
not  depart  without  doing  violence  to 
the  proper  laws  of  interpretation — that 
"  the  many"  in  the  two  cases  are  co 
extensive  ;  and  that  as  the  sin  of  Adam 
has  involved  the  race — the  many — in 
death ;  so  the  grace  of  Christ  has 
abounded  in  reference  to  the  many,  to 
the  race.  If  asked  how  this  can  be 
possible,  since  all  have  not  been,  and 
will  not  be  savingly  benefited  by  the 
work  of  Christ,  we  may  reply,  (1.) 
That  it  cannot  mean  that  the  benefits 
of  the  work  of  Christ  should  be  lite 
rally  co-extensive  with  the  results  of 
Adam's  sin,  since  it  is  a  fact  that  men 
have  suffered,  and  do  suffer,  from  the 
effects  of  that  fall.  In  order  that  the 
Universalist  may  draw  an  argument 
from  this,  he  must  show  that  it  was 
the  design  of  Christ  to  destroy  ALL  the 
effects  of  the  sin  of  Adam.  But  this 
has  not  been  in  fact.  Though  the  fa 
vours  of  that  work  have  abounded,  yet 
men  have  suffered  and  died.  And 
though  it  may  still  abound  to  the 
many,  yet  some  may  suffer  here,  and 
suffer  on  the  same  principle  for  ever. 
\%.)  Though  men  are  indubitably  af 
fected  by  the  sin  of  Adam,  as,  e.  g. 
by  being  born  with  a  corrupt  disposi 
tion;  with  loss  of  righteousness  ,  with 
subjection  to  pain  and  wo;  and  with 
exposure  to  eternal  death ;  yet  there 
\s  reason  to  believe  that  all  those  who 
die  in  infancy  are,  through  the  merits 
of  the  Lord  Jesus,  and  by  an  influence 
which  we  cannot  explain,  changed  and 
prepared  for  heaven.  As  nearly  hall 
the  race  die  in  infancy,  therefore  thert 
is  reason  to  think  that,  in  regard  to 
this  large  portion  of  the  human  fami- 


W  itt 


A.  D.  60.J 


CHAPTER  V. 


123 


16  And  not  as  it  was  by  one 
lliat  sinned,  so  is  the  gift :  for 
the  judgment  ivas  by  one  to 


ly,  the  work  of  Christ  has  more  than 
repaired  the  evils  of  the  fall,  and  in 
troduced  them  into  heaven,  and  that 
his  grace  has  thus  abounded  unto 
many.  In  regard  to  those  who  live 
to  the  period  of  moral  agency,  a 
scheme  has  been  introduced  by  which 
the  offers  of  salvation  may  be  made 
to  them,  and  by  which  they  may  be 
renewed,  and  pardoned,  and  saved. 
The  work  of  Christ,  therefore,  may 
have  introduced  advantages  adapted 
to  meet  the  evils  of  the  fall  as  man 
comes  into  the  world ;  and  the  ori 
ginal  applicability  of  the  one  be  as 
extensive  as  the  other.  Jn  this  way 
the  work  of  Christ  was  in  its  nature 
fitted  to  abound  unto  the  many.  (1.) 
The  intervention  of  the  plan  of  atone 
ment  by  the  Messiah,  prevented  the 
immediate  execution  of  the  penalty  of 
the  law,  and  produced  all  the  benefits 
to  all  the  race,  resulting  from  the  spar 
ing  mercy  of  God.  In  this  respect  it 
was  co-extensive  with  the  fall.  (4.)  He 
died  for  all  the  race.  Heb.  ii.  9.  2  Cor. 
v.  14, 15.  1  John  ii.  2.  Thus  his  death, 
in  its  adaptation  to  a  great  and  glorious 
result,  was  as  extensive  as  the  ruins  of 
the  fall.  (5.)  The  offer  of  salvation 
is  made  to  all.  Rev.  xxii.  17.  John  vii. 
37.  Matt.  xi.  28,  29.  Mark  xvi.  15. 
Thus  his  grace  has  extended  unto  the 
many — to  all  the  race.  Provision  has 
been  made  to  meet  the  evils  of  the 
fall ;  a  provision  as  extensive  in  its  ap 
plicability  as  was  the  ruin.  (6.)  More 
will  probably  be  actually  saved  by  the 
work  of  Christ,  than  will  be  finally 
ruined  by  the  fall  of  Adam.  The  num- 
oer  of  those  who  shall  be  saved  from 
all  the  human  race,  it  is  to  be  believed, 
will  yet  be  many  more  than  those  who 
shall  be  lost.  The  gospel  is  to  spread 
throughout  the  world.  It  is  to  be  evan 
gelized.  The  millennial  glory  is  to  rise 
upon  the  earth  ;  and  the  Saviour  is  to 
reign  with  undivided  empire.  Taking 
the  race  as  a  whole,  there  is  no  reason 


condemnation  ;  but  t!  e  free  gif 
is  of  many  °  offences  unto  justi 
fication. 


to  think  that  the  number  of  those  who 
shall  be  lost,  compared  with  the  im 
mense  multitudes  that  shall  be  saved 
by  the  work  of  Christ,  will  be  more 
than  are  the  prisoners  in  a  community 
now,  compared  with  the  number  of 
peaceful  and  virtuous  citizens.  A  me 
dicine  may  be  discovered  that  shall  he 
said  to  triumph  over  disease,  though  it 
rray  have  been  the  fact  that  thousands 
have  died  since  its  discovery,  and  thou 
sands  yet  -will  not  avail  themselves  of 
it;  yet  the  medicine  shall  have  the 
properties  of  universal  triumph ;  it  is 
adapted  to  the  many ;  it  might  be  ap 
plied  by  the  many  ;  where  it  is  applied, 
it  completely  answers  the  end.  Vac 
cination  is  adapted  to  meet  the  evils  of 
the  small-pox  every  where  ;  and  -when 
applied,  saves  men  from  the  ravages 
of  this  terrible  disease,  though  thou 
sands  may  die  to  whom  it  is  not  ap 
plied.  It  is  a  triumphant  remedy.  So 
of  the  plan  of  salvation.  Thus,  though 
all  shall  not  be  saved,  yet  the  sin  of 
Adam  shall  be  counteracted  ;  and  grace 
abounds  unto  the  many.  All  this  ful 
ness  of  grace  the  apostle  says  we  have 
reason  to  expect  from  the  abounding 
mercy  of  God. 

16.  And  not,  &c.  This  is  the  se 
cond  point  in  which  the  effects  of  the 
work  of  Christ  differ  from  the  sin  of 
Adam.  The  Jirst  part  (ver.  15)  was, 
that  the  evil  consequences  flowed  from 
the  sin  of  one  MAN,  Adam ;  and  that 
the  benefits  flowed  from  the  work  oi 
one  MAN,  Jesus  Christ.  The  point  in 
this  verse  is,  that  the  evil  consequences 
flowed  from  one  CRIME,  one  act  of  guilt; 
but  that  the  favours  had  respect  to  M  ANT 
ACTS  of  guilt  The  effects  of  Adam's 
sin,  whatever  they  were,  pertained  to 
the  one  sin  ;  the  effects  of  the  work  of 
Christ,  to  many  sins.  1  By  one  that 
sinned  (ii  tvc>fu.ju.&pTn<rciV'TG?)*  By  means 
of  »ne  [man]  sinning  ;  evidently  mean 
ing  by  one  offence,  or  by  one  act  of  sir.. 
So  the  Vulgate,  and  many  MSS  And 

'7      Y  *-i'    ^' 


I 


ROMANS. 


[A.  D.  60. 


17  For  if1  by  one  man's  of 
fence  deaih  reigned  by  one ; 
much  more  they  which  receive 

*  or,  by  one  offence. 

the  connexion  shows  that  this  is  the 
sense.  1  The  gift.  The  benefits  re 
sulting  from  the  work  of  Christ.  ^  The 
judgment.  The  sentence;  the  declar 
ed  penalty.  The  word  expresses  pro 
perly  the  sentence  which  is  passed  by 
a  judge.  Here  it  means  the  sentence 
which  God  passed,  as  a  judge,  on 
Adam  for  the  one  offence,  involving 
himself  and  his  posterity  in  ruin.  Gen.  ii. 
17;  Hi.  17 — 19.  K  Was  by  one.  By  one 
offence ;  or  one  act  of  sin.  ^  Unto 
condemnation.  Producing  condemna 
tion  ;  or  involving  in  condemnation.  It 
is  proved  by  this,  that  the  effect  of  the 
sin  of  Adam  was  to  involve  the  race 
in  condemnation,  or  to  secure  this  as  a 
result  that  all  mankind  would  be  under 
the  condemning  sentence  of  the  law,  and 
be  transgressors.  But  in  -what  ivay  it 
would  have  this  effect,  the  apostle  does 
not  state.  He  does  not  intimate  that  his 
sin  would  be  imputed  to  them ;  or  that 
they  would  be  held  to  be  personally 
guilty  for  it  He  speaks  of  a  broad, 
every  where  perceptible  fact,  that  the 
effect  of  that  sin  had  been  somehow  to 
whelm  the  race  in  condemnation.  In 
what  mode  this  was  done  is  a  fair  sub 
ject  of  inquiry  ;  but  the  apostle  does 
not  attempt  to  explain  it.  Tf  The  free 
gift.  The  unmerited  favour,  by  the 
work  of  Christ.  ^  Is  of  many  offences. 
In  relation  to  many  sins.  It  differs  thus 
from  the  condemnation.  That  had 
respect  to  one  offence ;  this  has  re 
spect  to  many  crimes.  Grace  therefore 
abounds.  ^  Unto  justification.  Note, 
ch.  iii.  24.  The  work  of  Christ  is  de 
signed  to  have  reference  to  many 
offences,  so  as  to  produce  pardon  or 
justification  in  regard  to  them  all. 
But  the  apostle  here  does  not  intimate 
ho-w  this  is  done.  He  simply  slates  the 
fact,  without  attempting  in  this  place 
to  explain  it;  and  as  we  know  that 
that  work  does  not  produce  its  effect  to 
Justify  without  some  act  on  the  part  of 
the  individual  are  we  not  hence  led  to 


abundance  a  of  grace,  and  of  the 
gift b  of  righteousness  shall  reign 
in  life  by  one,  Jesus  Christ :) 

a  JohnlO.10.  b  c.6.23. 


conclude  the  same  respecting  the  con 
demnation  for  the  sin  of  Adam  ?  As  the 
work  of  Christdoes  not  benefit  the  race 
unless  it  is  embraced,  so  does  not  the 
reasoning  of  the  apostle  imply,  that  the 
deed  of  Adam  does  not  involve  in  cri. 
minality  and  ill-desert  unless  there  be 
some  voluntary  act  on  the  part  of  each 
individual?  However  this  may  be,  it  is 
certain  that  the  apostle  has  in  neithei 
case  here  explained  the  mode  in  which  it 
is  done.  He  has  simply  stated  the  fact,  a 
fact  which  he  did  not  seem  to  consider 
himself*called  on  to  explain.  Neithei 
has  he  affirmed  that  in  the  two  cases 
the  mode  is  the  same.  On  the  contrary, 
it  is  strongly  implied  that  it  is  not  the 
same,  for  the  leading  object  here  is  to 
present,  not  an  entire  resemblance, 
but  a  strong  contrast  between  the  ef 
fects  of  the  sin  of  Adam  and  the  work 
of  Christ. 

17.  For  if.  This  verse  contains 
the  same  idea  as  before  presented,  but 
in  a  varied  form.  It  is  condensing  the 
the  whole  subject,  and  presenting  it  in 
a  single  view.  ^  By  one  mail's  offence. 
Or,  by  one  offence.  Margin.  The  read 
ing  of  the  text  is  the  more  correct.  '  If, 
under  the  administration  of  a  just  and 
merciful  being,  it  has  occurred,  that 
by  the  offence  of  one,  death  has  exerted 
so  wide  a  dominion  ;  we  have  reason 
much  more  to  expect  under  that  ad 
ministration,  that  they  who  are  brought 
under  his  plan  of  saving  mercy  shall  be 
brought  under  a  dispensation  of  life.' 
Tf  Death  reigned.  Note,  ver.  14.  ^By 
one.  By  means  of  one  man.  ^  JYIuch 
more.  We  have  much  more  reason  to 
expect  it.  It  evidently  accords  much 
more  with  the  administration  of  a 
Being  of  infinite  goodness,  f  Thei 
•which  receive  abundance  of  grace. 
The  abundant  favour ;  the  mercy 
that  shall  counterbalance  and  surpass 
the  evils  introduced  by  the  sin  of 
Adam.  That  favour  shall  be  more 
than  sufficient  tc  counterbalance  all 
\/^- 


A.  D.  60.] 


CHAFFER  V. 


125 


18  Therefore,  as  *  by  the  of 
fence  of  one  judgment  came 
upon  all  men  to  condemnation  ; 


or,  by  one  offence. 


those  evils.  This  is  particularly  true 
of  the  redeemed,  of  whom  the  apostle  in 
this  verse  is  speaking.  The  evils  which 
they  suffer  in  consequence  of  the  sin 
of  Adam  bear  no  comparison  with  the 
mercies  of  eternal  life  that  shall  flow  to 
them  from  the  work  of  the  Saviour. 
K  The  gift  of  righteousness.  This 
stands  opposed  to  the  evils  introduced 
by  Adam.  As  the  effect  of  his  sin  was 
to  produce  condemnation,  so  here  the 
gift  of  righteousness  refers  to  the  oppo 
site,  to  pardon,  to  justification,  to  ac 
ceptance  with  God.  To  show  that 
men  were  thus  justified  by  the  gospel, 
was  the  leading  design  of  the  apostle ; 
and  the  argument  here  is,  that  if  by 
one  man's  sin,  death  reigned  over  those 
who  were  under  condemnation  in  con 
sequence  of  it,  we  have  much  more 
reason  to  suppose  that  they  who  are 
delivered  from  sin  by  the  death  of 
Christ,  and  accepted  of  God,  shall 
reign  with  him  in  life.  ^  Shall  reign. 
The  word  reign  is  often  applied  to  the 
condition  of  saints  in  heaven.  2  Tim. 
ii.  12,  "If  we  suffer,  we  shall  also 
reign  with  him."  Rev.  v.  10;  xx.  6; 
xxii.  5.  It  means  that  they  shall  be 
exalted  to  a  glorious  state  of  happiness 
in  heaven  ;  that  they  shall  be  triumph 
ant  over  all  their  enemies ;  shall  gain 
an  ultimate  victory  ;  and  shall  partake 
with  the  captain  of  their  salvation  in 
the  splendours  of  his  dominion  above. 
Rev.  iii.  21.  Luke  xxii.  30.  1  In  life. 
This  stands  opposed  to  the  death  that 
reigned  as  the  consequence  of  the  sin 
of  Adam.  It  denotes  complete  freedom 
from  condemnation ;  from  temporal 
death ;  from  sickness,  pain,  and  sin.  It 
is  the  usual  expression  to  denote  the 
complete  bliss  of  the  saints  in  glory. 
Note,  John  iii.  36.  ^  By  one,  Jesus 
Christ.  As  the  consequence  of  his 
work.  The  apostle  here  does  not  state 
the  mode  or  manner  in  which  this 
was  done ;  nor  does  he  say  that  it  was 
perfectly  parallel  in  the  mode  with  the 


even  so  *  by  the  righteousness 
of  one  the  free  gift  came  upon 
all  a  men  unto  justification  of  life. 


or,  by  one  righttcumtss. 


effects  of  the  sin  of  Adam.  He  ig 
comparing  the  results  or  consequences 
of  the  sin  of  the  one  and  of  the  work 
of  the  other.  There  is  a  similarity  in 
the  consequences.  The  way  in  which 
the  work  of  Christ  had  contributed  to 
this  he  had  stated  in  ch.  iii.  24.  28. 

18.  Therefore.  Wherefore  ("A§* 
cyy).  This  is  properly  a  summing  up, 
a  recapitulation  of  what  had  been  stat 
ed  in  the  previous  verses.  The  apostle 
resumes  the  statement  or  proposition 
made  in  ver.  12,  and  after  the  interme 
diate  explanation  in  the  parenthesis 
(ver.  13 — 17),  in  this  verse  and  the 
following  sums  up  the  whole  subject. 
The  explanation,  therefore,  of  the  pre 
vious  verses  is  designed  to  convey 
the  real  meaning  of  ver.  18  and  19. 
If  As  by  the  offence  of  one.  Admitting 
this  as  an  undisputed  and  every  where 
apparent  fact,  a  fact  which  no  one  can 
call  in  question.  T  Judgment  came. 
This  is  not  in  the  Greek,  but  it  is  evi 
dently  implied,  and  is  stated  in  ver.  16. 
The  meaning  is,  that  all  have  been 
brought  under  the  reign  of  death  by  one 
man.  K  Upon  all  men.  The  whole 
race.  This  explains  what  is  meant  by 
"  the  many"  in  ver.  15.  1  To  con 
demnation,  ver.  16.  ^  Even  so.  In  the 
manner  explained  in  the  previous 
verses.  With  the  same  certainty,  and 
to  the  same  extent.  The  apostle  does 
not  explain  the  mode  in  which  it  was 
done,  but  simply  states  the  fact.  ^  R\j 
the  righteousness  of  one.  This  stands 
opposed  to  the  one  offence  of  Adam, 
and  must  mean,  therefore,  the  holiness, 
obedience,  purity  of  the  Redeemer. 
The  sin  of  one  man  involved  men  in 
ruin ;  the  obedience  unto  death  of  the 
other  (Phil.  ii.  8)  restored  them  to  the 
favour  of  God.  ^  Came  upon  all  men 
(«c  w-tfVTfs  uvS^w^rcy").  Was  with  refer 
ence  to  all  men;  had  a  bearing  upon 
all  men ;  was  originally  adapted  t< 
the  race.  As  the  sin  of  Adam  was  ol 
such  a  nature  in  the  relation  in  vuicl 


126 


ROMANS. 


[A.  D.  CO. 


19  For  as  by  one  man's  dis 
obedience  many  were  made  sin- 
he  stood  as  to  affect  all  the  race,  so  the 
work  of  Christ  in  the  relation  in  which 
he  stood  was  adapted  also  to  all  the 
race.  As  the  tendency  of  the  one  was 
to  involve  the  race  in  condemnation,  so 
the  tendency  of  the  other  was  to  re 
store  them  to  acceptance  with  God. 
There  was  an  original  applicability 
in  the  work  of  Christ  to  all  men — a 
richness,  a  fulness  of  the  atonement 
fitted  to  meet  the  sins  of  the  entire 
world,  and  restore  the  race  to  favour. 
Tf  Unto  justification  of  life.  With  re 
ference  to  that  justification  which  is 
connected  with  eternal  life.  That  is, 
his  work  is  adapted  to  produce  ac 
ceptance  with  God,  to  the  same  extent 
as  the  crime  of  Adam  has  affected  the 
race  by  involving  them  in  sin  and 
misery.  The  apostle  does  not  affirm 
that  in  fact  as  many  -will  be  affected 
by  the  one  as  by  the  other ;  but  that 
it  is  fitted  to  meet  all  the  consequences 
of  the  fall ;  to  be  as  wide-spread  in 
its  effects  ;  and  to  be  as  salutary  as  that 
had  been  ruinous.  This  is  all  that 
the  argument  requires.  Perhaps  there 
could  not  be  found  a  more  striking  de 
claration  any  where,  that  the  work  of 
Christ  had  an  original  applicability 
to  all  men  ;  or  that  it  is  in  its  own  na 
ture  fitted  to  save  all.  The  course  of 
argument  here  leads  inevitably  to  this; 
nor  is  it  possible  to  avoid  it  without 
doing  violence  to  the  obvious  and  fair 
course  of  the  discussion.  It  does  not 
prove  that  all  will  in  fact  be  saved,  but 
that  the  plan  is  Jit  ted  to  meet  all  the 
evils  of  the  fall.  A  certain  kind  of  me 
dicine  may  have  an  original  applica 
bility  to  heal  all  persons  under  the 
same  disease ;  and  may  be  abundant 
and  certain,  and  yet  in  fact  be  applied 
to  few.  The  sun  is  fitted  to  give  light 
to  all,  yet  many  may  be  blind,  or  may 
voluntarily  close  their  eyes.  Water  is 
adapted  to  the  wants  of  all  men,  ar.d 
the  supply  may  be  ample  for  the  hu 
man  family,  yet  in  fact,  from  various 
causes,  many  may  be  deprived  of  it.  So 


ners,  so  by  the  obedience  of  one 
shall  many  be  made  righteous. 


of  the  provisions  of  the  plan  of  redemp 
tion.  They  are  adapted  to  all ;  they 
are  ample,  and  yet  in  fact,  from  causes 
which  this  is  not  the  place  to  explain, 
the  benefits,  like  those  of  medicine,, 
water,  science,  &c.  may  never  be  en 
joyed  by  all  the  race.  Calvin  concurs 
in  this  interpretation,  and  thus  shows 
that  it  is  one  which  commends  itself  even 
to  the  most  strenuous  advocates  of  the 
system  which  is  called  by  his  name. 
He  says,  "  He  [the  apostle]  makes  the 
grace  common  to  all,  because  it  is  of 
fered  to  all,  not  because  it  is  in  fact 
applied  to  all.  For  although  Christ 
suffered  for  the  sijis  OF  THE  WHOLE 
WOULD  (nam  etsi  passus  est  Christus 
pro  peccatis  totius  mundi),  and  it  is 
offered  to  all  without  distinction  (in- 
differenter),  yet  all  do  not  embrace  it." 
See  Cal.  Comm.  on  this  place. 

19.  For,  &c.  This  verse  is  not  a 
mere  repetition  of  the  former,  but  it  IK 
an  explanation.  By  the  former  state 
ments  it  might  perhaps  be  inferred  that 
men  were  condemned  without  any  guilt 
or  blame  of  theirs.  The  apostle  in  this 
verse  guards  against  this,  and  affirms 
that  they  are  in  fact  sinners.  He  af 
firms  that  those  who  are  sinners  are 
condemned,  and  that  the  sufferings 
brought  in  on  account  of  the  sin  of 
Adam,  are  introduced  because  many 
were  made  sinners.  Calvin  says,  "  Lest 
any  one  should  arrogate  to  himself  in 
nocence,  [the  apostle]  adds,  that  eacf 
one  is  condemned  because  he  is  a  sin 
ner."  \  By  one  man's  disobedience 
By  means  of  the  s*n  of  Adam.  This 
affirms  simply  the  fact  that  such  a  re 
sult  followed  from  the  sin  of  Adam. 
The  word  by  (/;a)  is  used  in  the  Scrip- 
tures  as  it  is  in  all  books  and  in  all  lan 
guages.  It  may  denote  the  efficient 
cause;  the  instrumental  cause;  the 
principal  cause ,  the  meritorious  cause  ; 
or  the  chief  occasion  by  which  a  thing 
occurred.  (See  Schleusner.)  It  does 
not  express  one  mode,  and  one  only, 
in  which  a  thing  is  done ;  but  that  one 


A  D.  60.  J 


CHAPTER  V 


12? 


thing  is  the  result  of  another.  When 
we  say  that  a  young  man  is  ruined  in 
his  character  by  another,  we  do  not  ex 
press  the  mode,  but  the  fact.  When 
we  say  that  thousands  have  been  made 
infidels  by  the  writings  of  Paine  and 
Voltaire,  we  make  no  affirmation  about 
the  mode,  but  about  the  fact.  In  each 
of  these,  and  in  all  other  cases,  we 
should  deem  it  most  inconclusive  rea 
soning  to  attempt  to  determine  the 
mode  by  the  preposition  by ;  and  still 
more  absurd  if  it  were  argued  from  the 
use  of  that  preposition  that  the  sins  of 
the  seducer  were  imputed  to  the  young 
man ;  or  the  opinions  of  Paine  and 
Voltaire  imputed  to  infidels.  If  Many. 
Greek,  The  many.  ver.  15.  t  Were 
made  (jtstTwraSvxrstv).  The  verb  here 
used,  occurs  in  the  New  Testament  in 
the  following  places:  Matt.  xxiv.  45. 
47;  xxv.  21.  23.  Luke  xii.  14.  42.44. 
Acts  vi.  3;  vii.  10.  27.  35;  xvii.  15. 
Rom.  v.  19.  Titus  i.  5.  Heb.  ii.  7;  v. 

1  ;  vii.  28  ;  viii.  3.  James  iii.  6  ;  iv.  4. 

2  Pet.  i.  8.     It  usually  means  to  con 
stitute,  set,  or  appoint.     In  the  New 
Testament  it  has  two  leading  significa 
tions.      (1.)  To  appoint  to  an  office, 
to  set  over  others  (Matt.  xxiv.  45.  47. 
Luke  xii.  42,  &c.)  ;  and  (2.)  It  means 
to  become,  to  be  in  fact,  &c.    James  iii. 
6,  "  So  is  the  tongue  among  our  mem 
bers,"  &c.     That  is,  it  becomes  such. 
James  iv.  4,   "  The  friendship  of  the 
world  'is  enmity  with  God  ;"  it  becomes 
such  ;  it  is  in  fact  thus,  and  is  thus  to 
be  regarded.     The  word  is  in  no  in~ 
stance  used  to  express  the  idea  of  im 
puting"  that  to  one  -which  belongs  to 
another.    It  here  either  means  that  this 
was   by  a  constitution  of  divine  ap 
pointment   that   they   in    fact  became 
sinners,  or  simply  declares  that  they 
•were  so   in   fact.     There    is    not    the 
slightest  intimation  that  it  was  by  im 
putation.     The  whole  scope  of  the  ar 
gument  is,  moreover,  against  this :  for 
the  object  of  the  apostle  is  not  to  show 
that  they  were  charged  with  the  sin  of 
another,  but  that  they  were  in  fact  sin 
ners  themselves.    If  it  means  that  they 
were  condemned  for  his  act,  without 
any  concurrence  of  their  own  will,  then 


the  coi  respondent  part  will  be  true, 
that  all  are  constituted  righteous  in  the 
same  way ;  and  thus  the  doctrine  of 
universal  salvation  will  be  inevitable. 
But  as  none  are  constituted  righteous 
who  do  not  voluntarily  avail  themselves 
of  the  provisions  of  mercy,  so  it  follows 
that  those  who  are  condemned,  are  not 
condemned  for  the  sin  of  another  with 
out  their  own  concurrence,  nor  unless 
they  personally  deserve  it.  ^  Sinners. 
Transgressors;  those  who  deserve  to 
be  punished.  It  does  not  mean  those 
who  are  condemned  for  the  sin  of  an 
other  ;  but  those  who  are  violators  of 
the  law  of  God.  All  who  are  condemn 
ed  are  sinners.  They  are  not  innocent 
persons  condemned  for  the  crime  of 
another.  Men  may  be  involved  in  the 
consequences  of  the  sins  of  others 
without  being  to  blame.  The  conse 
quences  of  the  crimes  of  a  murderer,  a 
drunkard,  a  pirate,  may  pass  over  from 
them,  and  affect  thousands,  and  whelm 
them  in  ruin.  But  this  does  not  prove 
that  they  are  blameworthy.  In  the 
divine  administration  none  are  regard- 
ed  as  guilty  who  are  not  guilty  ;  none 
are  condemned  who  do  not  deserve  to 
be  condemned.  All  who  sink  to  hell 
are  sinners,  f  By  the  obedience  of 
one.  Of  Christ.  This  stands  opposed 
to  the  disobedience  of  Adam,  and  evi 
dently  includes  the  entire  work  of  the 
Redeemer  which  has  a  bearing  on  the 
salvation  of  men.  Phil.  ii.  8,  "  He. . . . 
became  obedient  unto  death."  f  Shall 
many.  Greek,  The  many  ;  correspond 
ing  to  the  term  in  the  former  part  of 
the  verse,  and  evidently  commensurate 
with  it ;  for  there  is  no  reason  for  limit 
ing  it  to  a  part  in  this  member,  any 
more  than  there  is  in  the  former,  f  Be 
made.  The  same  Greek  word  as  be 
fore — be  appointed,  or  become.  The 
apostle  has  explained  the  mode  in 
which  this  is  done.  ch.  i.  17  ;  iii.  24 — 
26  ;  iv.  1 — 5.  That  explanation  is  to 
limit  the  meaning  here.  No  more  are 
considered  righteous  than  become  so 
in  that  -way.  And  as  all  do  not  be 
come  righteous  thus,  the  passage  can 
not  be  adduced  to  prove  the  doctrine 
of  universal  salvation. 


i28 


ROMANS. 


A.  D.  00 


The  following  remarks  may  express 
the   doctrines  which   are   established 
by  this  much-contested   and   difficult 
passage.  (1.)  Adam  was  created  holy; 
capable  'of  obeying  law;  yet  free  to 
fall.    (2.)  A  law  was  given  him,  adapt 
ed  to  his  condition  —  simple,  plain,  easy 
to  be  obeyed,  and  fitted  to  give  human 
nature  a  trial  in  circumstances  as  fa 
vourable  as  possible.     (3.)  Its  viola 
tion  exposed  him  to  the  threatened 
penalty  as  he  had  understood  it,  and 
to   all   the  collateral  woes  which  it 
might  carry  in   its   train-^involving, 
as  subsequent  developements  showed, 
the  loss  of  God's  favour  ;  his  displea 
sure  evinced  in  man's  toil,  and  sweat, 
and  sickness,  and  death;  in  hereditary 
depravity,  and  the  curse,  and  the  pains 
of  hell  for  ever.     (4.)  Adam  was  the 
head  of  the  race  ;  he  was  the  fountain 
of  being;  and  human  nature  was  so 
far  tried  in  him.  that  it  may  be  said  he 
was  on  trial  not  for  himself  alone,  but 
for  his  posterity,  inasmuch  as  his  fall 
would  involve   them  in  ruin.    Many 
have  chosen  to  call  this  a  covenant, 
and  to  speak  of  him  as  a  federal  head; 
and  if  the  above  account  is  the  idea 
involved  in  these  terms,  the  explana 
tion  is  not  exceptionable.  As  the  word 
covenant,  however,   is  not  applied  in 
the  transaction  in  the  Bible,  and  as  it 
is  liable  to  be  misunderstood,  others 
prefer  to  speak  of  it  as  a  law  given  to 
Adam,  and  as  a  divine  constitution  un 
der  which  he  was   placed.     (5.)  His 
posterity  are,  in  consequence  of  his  sin. 
subjected  to  the  same  train  of  ills  as  if 
they  had  bezn  personally  the  transgres 
sors.    Not  that  they  are  regarded  as 
personally  ill-deserving,   or   criminal 
for  his  sin.     God   reckons  things  as 
they  are,  and  not  falsely,  (see  Note, 
ch.  iv.  3.)  and  his  imputations  are  all 
according  to  truth.  He  regarded  Adam 
as  standing  at  the  head  of  the  race; 
and  regards  and  treats  all  his  posteri 
ty  as  corning  into  the  world  subject  to 
pain,  and  death,  and  depravity,  as  a 
consequence  of  his  sin.     See  Note,  p. 
122     This  is  the  Scripture  idea  of  im 
putation  ;  and  this  is  what  has  been 
eommonrv  meant  when  it  has  been  said 


3-6 


that  "  the  GUILT  of  his  first  sin  "— wv 
the  sin  itself—11  is  imputed  to  his  pos 
terity."     (6.)  There  is  something  ante 
cedent  to  the  moral  action  of  his  pos« 
terity,  and  growing  out  of  the  relation 
which    they   sustain    to    him,   which 
makes  it  certain  that  they  will  sin  as 
soon   as  they  begin  to  act  as  moral 
agents.    What  this  is,  we  may  not  be 
able  to  say;  but  we  may  be  certain 
that  it  is  not  physical  depravity,  or 
any  created  essence  of  the  soul,  or 
any  thing  which  prevents  the  first  act 
of  sin   from   being  voluntary.     This 
hereditary  tendency  to  sin  has  been 
usually  called  "original  sin;"  and  tbis 
the  apostle  evidently  teaches.    (7.)  As 
an  infant  comes  into  the  world  with 
a  certainty  that  he  will  sin  as  soon  as 
he  becomes  a  moral  agent  here,  there 
is  the  same  certainty  that,  if  he  were 
removed    to   eternity,    he    would    sin 
there  also,  unless  he  were  changed. 
There  is,  therefore,  need  of  the  blood 
of  the  atonement  and  of  the  agency 
of  the  Holy  Ghost,  that  an  infant  may 
be  saved.     (8.)  The  facts  here  stated 
accord  with  all  the  analogy  in  the  mo 
ral  government  of  God.    The  drunk 
ard   secures   as   a  result   commonly, 
that  his   family   will    be    reduced   to 
beggary,  want,  and  wo.     A  pirate,  or 
a  traitor,  wiH  whelm  not  himself  only, 
but  his  family  in  ruin.     Such  is  the 
great  law  or  constitution  on  which 
society  is  now  organized ;  and  we  are 
not  to  be   surprised  that   the    same 
principle  occurred  in  the  primary  or 
ganization  of  human  affairs.     (9.)  As 
this    is    the  fact   every    where,    the 
analogy  disarms  all  objections  which 
have  been  made  against  the  scriptu 
ral  statements  of  the  effects   of  the 
sin  of  Adam.     If  just   note,    it  was 
just  then.    If  it  exists  now,  it  existed 
then.      (10.)  The   doctrine    should   be 
left,  therefore,  simply  as  it  is  in  the 
Scriptures.      It    is   there  the   simple 
statement  of  a  fact,  without  any  at 
tempt  at  explanation.     That  fact  ac 
cords  with  all  that  we  see  and  feel.  It 
a  great  principle  in  the  constitution 
of  things,  that  the  conduct  of  one  man 
may  pass  over  in  its  effects  on  others, 


i 


A.  D.  60.] 


CHAPTER  V. 


20  Moreover,  a  the  law  enter 
ed,  that  the  offence  might  abound. 

a  Jno.15.22.  c.7.8-13.  Gal.3.19. 


But  where  sin  abounded,  grace 
did  much  more  *  abound  ; 


6Jno.10.10.  lTim.1.14. 


•mnd  have  an  influence  on  their  happi 
ness.  The  simple  fact  in  regard  to 
Adam  is,  that  he  sinned  ;  and  that  such 
is  the  organization  of  the  great  society 
of  which  he  was  the  head  and  father, 
that  his  sin  has  secured  as  a  certain 
result  that  all  the  race  will  be  sinners 
also.  Hoiv  this  is,  the  Bible  has  not 
explained.  It  is  a  part  of  a  great  system 
of  things.  That  it  is  unjust  no  man  can 
prove,  for  none  can  show  that  any  sin 
ner  suffers  more  than  he  deserves.  That 
it  is  -wise  is  apparent,  for  it  is  attended 
with  numberless  blessings.  It  is  con 
nected  with  all  the  advantages  that  grow 
out  of  the  social  organization.  Tne  race 
might  have  been  composed  of  independ 
ent  individuals,  where  the  conduct  of 
an  individual,  good  or  evil,  might  have 
affected  no  one  but  himself.  But  then 
society  would  have  been  impossible.  All 
the  benefits  of  organization  into  families, 
and  communities,  and  nations  would 
have  been  unknown.  Man  would  have 
lived  alone;  wept  alone  ;  rejoiced  alone  ; 
died  alone.  There  woujd  have  been  no 
sympathy;  no  compassion;  no  mutual 
aid.  God  has  therefore  grouped  the 
race  into  separate  communities.  He 
nas  organized  society.  He  has  consti 
tuted  families,  tribes,  clans,  nations; 
and  though  on  the  general  principle 
the  conduct  of  one  may  whelm  another 
in  misery,  yet  the  union,  the  grouping, 
the  constitution,  is  the  source  of  most 
of  the  blessings  which  man  enjoys  in 
this  life,  and  may  be  of  numberless 
mercies  in  regard  to  that  which  is  to 
come.  If  it  was  the  organization  on 
which  the  race  might  be  plunged  into 
ein,  it  is  also  the  organization  on  which 
it  may  be  raised  to  life  eternal.  If,  on 
the  one  hand,  it  may  be  abused  to  pro 
duce  misery,  it  may,  on  the  other,  be 
improved  to  the  advancement  of  peace, 
sympathy,  friendship,  prosperity,  salva 
tion.  At  all  events,  such  is  the  organi 
zation  in  common  life  and  in  religion, 
and  it  becomes  man  not  to  murmur, 
but  to  act  on  it,  and  to  endeavour,  by 


the  tender  mercy  of  God,  to  turn  it  to 
his  welfare  here  and  hereafter.  As  by 
this  organization,  through  Adam,  he 
has  been  plunged  into  sin,  so  by  the 
same  organization,  he  shall,  through 
"  the  second  Adam,"  rise  to  life,  and 
ascend  to  the  skies. 

20.  Moreover.  But.  What  is  said 
in  this  verse  and  the  following,  seema 
designed  to  meet  the  Jew,  who  might 
pretend  that  the  law  of  Moses  was 
intended  to  meet  the  evils  of  sin 
introduced  by  Adam  and  therefore 
that  the  scheme  defended  by  the  apos 
tle  was  unnecessary.  He  therefore 
shows  them  that  the  effect  of  the  law  of 
Moses  was  to  increase  rather  than  to 
diminish  the  sins  which  had  been  in 
troduced  into  the  world.  And  if  such 
was  the  fact,  it  could  not  be  plead  that  it 
was  adapted  to  overcome  the  acknow 
ledged  evils  of  the  apostasy.  ^  The 
law.  The  Mosaic  laws  and  institutions. 
The  word  seems  to  be  used  here  to  de 
note  all  the  laws  which  were  given  in 
the  Old  Testament.  1  Entered.  This 
word  usually  means  to  enter  secretly 
or  surreptitiously.  But  it  appears  to  be 
used  here  simply  in  the  sense  that  the 
law  came  in,  or  was  given.  It  came  in 
addition  to,  or  it  supervened  the  state 
before  Moses,  when  men  were  living 
without  a  revelation.  ^  That  sin,  &c. 
The  word  "  that"  (iW)  in  this  place 
does  not  mean  that  it  was  the  design 
of  giving  the  law  that  sin  might 
abound  or  be  increased,  but  that  such 
was  in  fact  the  effect.  It  had  this  ten 
dency,  not  to  restrain  or  subdue  sin, 
but  to  excite  and  increase  it.  That  the 
word  has  this  sense  may  be  seen  in 
the  lexicons.  The  way  in  which  the 
law  produces  this  effect  is  stated  more 
fully  by  the  apostle  in  ch.  vii.  7 — 11. 
The  law  expresses  the  duty  of  man ;  it 
is  spiritual  and  holy  ;  it  is  opposed  to 
the  guilty  passions  and  pleasures  of 
the  world;  and  it  thus  excites  oppo 
sition,  provokes  to  anger,  and  is  the 
occasion  by  which  sin  is  railed  into 


2 1    That  as  sin  hath  reigned 
unto  teath,  even  so  might  grace" 


ROMANS.  [A.D.  60. 

reign  through  righteousness,  un 
to  eternal  life,  by  Jesus  Christ 
our  Lord. 


exercise,  and  shows  itself  in  the  heart. 
All  law,  wnere  there  is  a  disposition 
to  Jo  wrong,  has  this  tendency.  A 
joramand  given  to  a  child  that  is  dis 
posed  to  indulge  his  passions,  only 
tends  to  excite  anger  and  opposition. 
If  the  heart  was  holy,  and  there  was  a 
disposition  to  do  right,  law  would  have 
no  such  tendency.  See  this  subject 
further  illustrated  in  the  Notes  on  ch. 
vii.  7 — 11.  H  The  offence.  The  of 
fence  which  had  been  introduced  by 
Adam;  i.e.  sin.  Comp.  ver.  15.  ^  Might 
abound.  Might  increase ;  that  is,  would 
be  more  apparent,  more  violent,  more 
extensive.  The  introduction  of  the 
Mosaic  law,  instead  of  diminishing  the 
sins  of  men,  only  increases  them. 
^  But  tvhere  sin  abounded.  Alike  in 
all  dispensations — before  the  law,  and 
under  the  law.  In  all  conditions  of  the 
human  family  before  the  gospel,  it  was 
the  characteristic  that  sin  was  preva 
lent.  \  Grace.  Favour;  mercy.  *J  Did 
much  more  abound.  Superabounded. 
The  word  is  used  nowhere  else  in  the 
New  Testament,  except  in  2  Cor.  vii. 
4.  It  means  that  the  pardoning  mercy 
of  the  gospel  greatly  triumphed  over 
ein,  even  over  the  sins  of  the  Jews, 
though  those  sins  were  greatly  aggra 
vated  by  the  light  which  they  enjoyed 
under  the  advantages  of  divine  revela 
tion. 

21.  That  as  sin  hath  reigned.  Note, 
ve>.  14.  ^  Unto  death.  Producing  or 
causing  death.  T  Even  so.  In  like 
manner,  also.  The  provisions  of  re 
demption  are  in  themselves  ample  to 
meet  all  the  ruins  of  the  fall.  H  Might 
%-race  reign.  Might  mercy  be  tri 
umphant.  See  John  i.  17,  "  Grace  and 
(ruth  came  by  Jesus  Christ."  ^  Through 
righteousness.  Through,  or  by  means 
of,  God's  plan  of  justification.  Note, 
ch.  i.  17.  1  Unto  eternal  life.  This 
stands  opposed  to  "  death"  in  the  for 
mer  part  of  the  verse,  and  shows  that 
there  the  apostle  had  reference  to  eter 
nal  death.  The  result  of  God's  plan 


of  justification  shall  be  to  produce  ttr~- 
nal  life.  The  triumphs  of  the  gospel 
here  celebrated  cannot  refer  to  the 
number  of  the  subjects,  for  it  has  not 
actually  freed  all  men  from  the  domi 
nion  of  sin.  But  the  apostle  refers  to 
the  fact  that  the  gospel  is  able  to  over 
come  sin  of  the  most  malignant  form, 
of  the  most  aggravated  character,  of  the 
longest  duration.  Sin  in  all  dispensa 
tions  and  states  of  things  can  be  thus 
overcome  ;  and  the  gospel  is  more  than 
sufficient  to  meet  all  the  evils  of  the 
apostasy,  and  to  raise  up  the  race  to 
heaven. 

This  chapter  is  a  most  precious  por 
tion  of  divine  revelation.  It  brings  into 
view  the  amazing  evils  which  have  re 
sulted  from  the  apostasy.  The  apostle 
does  not  attempt  to  deny  or  palliate 
those  evils  ;  he  admits  them  fully  ;  ad 
mits  them  in  their  deepest,  widest,  most 
melancholy  extent ;  just  as  the  physi 
cian  admits  the  extent  and  ravages  of 
the  disease  which  he  hopes  to  cure.  At 
the  same  time,-Christianity  is  not  re 
sponsible  for  those  evils.  It  did  not  intro 
duce  them.  It  finds  them  in  existence, 
as  a  matter  of  sober  and  melancholy 
fact  pertaining  to  all  the  race.  Chris 
tianity  is  no  more  answerable  for  the 
introduction  and  extent  of  sin,  than  the 
science  of  medicine  is  responsible  for 
the  introduction  and  extent  of  disease. 
Like  that  science,  it  finds  a  state  of 
wide-spread  evils  in  existence;  and  like 
that  science,  it  is  strictly  a  remedial 
system.  And  whether  true  or  false, 
still  the  evils  of  sin  exist,  just  as  the 
evils  of  disease  exist,  whether  the  sci 
ence  of  medicine  be  well-founded  or 
not.  Nor  does  it  make  any  difference 
in  the  existence  of  these  evils,  whether 
Christianity  be  true  or  false.  If  the 
Bible  could  be  proved  to  be  an  imposi 
tion,  it  would  not  prove  that  men  are 
not  sinners.  If  the  whole  work  of 
Christ  could  be  shown  to  be  impos 
ture,  still  it  would  annihilate  no  sin, 
nor  would  it  prove  that  man  has  not 


.  D.  60.] 


CHAPTER  VI. 


131 


CHAPTER  VI. 

shall   we  say   then  ? 
Shall  a  we  continue  in  sin 
that  grace  may  abound? 


2  God  forbid.  How  shall  we, 
that  are  dead  *  to  sin,  live  any 
longer  therein  ? 

a  c.3.8.  b  Ter.16.11.  Co..3.3.  lPet.2.24. 


fallen.  The  fact  would  still  remain — 
a  fact  certainly  quite  as  universal,  and 
quite  as  melancholy,  as  it  is  under  the 
admitted  truth  of  the  Christian  revela 
tion — and  a  fact  which  the  infidel  is  jus 
as  much  concerned  to  account  for  as 
is  the  Christian.  Christianity  proposes 
a  remedy  ;  and  it  is  permitted  to  the 
Christian  to  rejoice  that  that  remedy  is 
ample  to  meet  all  the  evils ;  that  it  is 
just  fitted  to  recover  our  alienated 
world ;  and  that  it  is  destined  yet  to 
raise  the  race  up  to  life,  and  peace, 
and  heaven.  In  the  provisions  of  that 
scheme  we  may  and  should  triumph ; 
and  on  the  same  principle  as  we  may 
rejoice  in  the  triumph  of  medicine  over 
disease,  so  may  we  triumph  in  the  as 
cendency  of  the  Christian  plan  over  all 
the  evils  of  the  fall.  And  while  Chris 
tians  thus  rejoice,  the  infidel,  the  deist, 
the  pagan,  and  the  scoffer  shall  contend 
with  these  evils  which  their  systems 
cannot  alleviate  or  remove,  and  sink 
under  the  chilly  reign  of  sin  and  death  ; 
just  as  men  pant,  and  struggle,  and 
expire  under  the  visitations  of  disease, 
because  they  will  not  apply  the  proper 
remedies  of  medicine,  but  choose  rather 
to  leave  themselves  to  its  unchecked 
ravages,  or  to  use  all  the  nostrums  of 
quackery  in  a  vain  attempt  to  arrest 
evils  which  are  coming  upon  them. 

CHAPTER  VI. 

THE  argument  commenced  in  this 
chapter  is  continued  through  the  two 
following.  The  general  design  is  the 
same — to  show  that  the  scheme  of  jus 
tification  which  God  had  adopted 
does  not  lead  men  to  sin,  but  on  the 
contrary  to  holiness.  This  is  intro 
duced  by  answering  an  objection,  ch. 
vi.  1.  The  apostle  pursues  this  subject 
by  various  arguments  and  illustrations, 
all  tending  to  show  that  the  design  and 
bearing  of  the  scheme  of  justification 
was  to  produce  the  hatred  of  sin,  and  the 
love  and  practice  of  holiness.  In  this 


chapter,  the  argument  is  mainly  drawn 
from  the  following  sources :  (1.)  From 
the  baptism  of  Christians,  by  which  they 
have  professed  to  be  dead  to  sin,  and 
to  be  bound  to  live  to  God.  ver,  2 — 13, 
(2.)  From  the  fact  that  they  were  now 
the  servants  of  God,  and  under  obliga 
tion,  by  the  laws  of  servitude,  to  obey 
him.  ver.  15—20.  (3.)  From  their 
former  experience  of  the  evil  of  sin, 
from  its  tendency  to  produce  misery 
and  death,  and  from  the  fact  that 
by  the  gospel  they  had  been  made 
ashamed  of  those  things,  and  had  now 
given  themselves  to  the  pure  service  of 
God.  By  these  various  considerations, 
he  repels  the  charge  that  the  tendency 
of  the  doctrine  was  to  produce  licen 
tiousness,  but  affirms  that  it  was  a  sys 
tem  of  purity  and  peace.  The  argu 
ment  is  continued  in  the  two  following 
chapters,  showing  still  further  the  puri 
fying  tendency  of  the  gospel. 

1.  What  shall  we  say  then  ?  This 
is  a  mode  of  presenting  an  objection. 
The  objection  refers  to  what  the  apos 
tle  had  said  in  ch.  v.  20.  What  shall 
we  say  to  such  a  sentiment  as  tha 
where  sin  abounded  grace  did  much 
more  abound  1  f  Shall  we  continue 
in  sin  ?  &c.  If  sin  has  been  the  occa 
sion  of  grace  and  favour,  ought  we  not 
to  continue  in  it,  and  commit  as  much 
as  possible,  in  order  that  grace  might 
abound?  This  objection  the  apostle 
proceeds  to  answer.  He  shows  that 
the  consequence  does  not  follow  ;  and 
proves  that  the  doctrine  of  justification 
does  not  lead  to  it. 

2.  God  forbid.  By  no  means. 
Greek,  It  may  not  be.  Note,  ch.  iii.  4. 
The  expression  is  a  strong  denial  of 
what  is  implied  in  the  objection  in  ver," 
f  How  shall  we,  &c.  This  con- 
;ains  a  reason  of  the  implied  statement 
of  the  apostle,  that  we  should  not  con 
tinue  in  sin.  The  reason  is  drawn 
from  the  fact  that  we  are  dead  in  fa  - 


ROMANS. 


[A.D  60. 


3  Know  ye  not,  that  so  many 
of  us  as  were  1  baptized  into  Je- 


to  sin.  It  is  impossible  for  those  who 
are  dead  to  act  as  if  they  were  alive. 
Tt  is  just  as  absurd  to  suppose  that  a 
Christian  should  desire  to  live  in  sin 
as  that  a  dead  man  should  put  forth 
ihe  actions  of  life.  If  That  are  dead 
to  nn.  That  is,  all  Christians.  To  be 
dead  to  a  thing  is  a  strong  expression 
denoting  that  it  has  no  influence  over 
us.  A  man  that  is  dead  is  uninfluenced 
and  unaffected  by  the  affairs  of  this  life. 
He  is  insensible  to  sounds,  and  tastes, 
and  pleasures  ;  to  the  hum  of  business, 
to  the  voice  of  friendship,  and  to  all  the 
scenes  of  commerce,  gayety,  and  ambi 
tion.  When  it  is  said,  therefore,  that 
a  Christian  is  dead  to  gin,  the  sense  is, 
that  it  has  lost  its  influence  over  him ; 
he  is  not  subject  to  it ;  he  is  in  regard 
to  that,  as  the  man  in  the  grave  is  to 
the  buey  scenes  and  cares  of  this  life. 
The  expression  is  not  infrequent  in  the 
New  Testament.  Gal.  i).  19,  "  For  I 
....  am  dead  to  the  law."  Col.  iii.  3, 
"For  ye  are  dead,  and  your  life  is  hid 
with  Christ  in  God."  1  Pet.  ii.  24, 

"Who.  ...bare    our   sins that  we, 

being  dead  to  sin,"  &c.  The  apostle 
does  not  here  attempt  to  prove  that 
Christians  are  thus  dead,  nor  to  state 
in  what  way  they  become  so.  He  as 
sumes  the  fact  without  argument.  All 
Christians  are  thus  in  fact  dead  to  sin. 
They  do  not  live  to  sin ;  nor  has  sin 
dominion  over  them.  The  expression 
used  here  by  the  apostle  is  common  in 
all  languages.  We  familiarly  speak  of 
a  man's  being  dead  to  sensual  pleasures, 
to  ambition,  &c.  to  denote  that  they 
have  lost  their  influence  over  him. 
^  Live  any  longer  therein.  How  shall 
we,  who  have  become  sensible  of  the 
evil  of  sin,  and  who  have  renounced  it 
.by  solemn  profession,  continue  to  prac 
tise  it?  It  is  therefore  abhorrent  to 
the  very  nature  of  the  Christian  pro 
fession.  It  is  remarkable  that  the  apos 
tle  did  not  attempt  to  argue  the  ques 
tion  on  metaphysical  principles.  He 
Jid  not  attempt  to  show  by  abstruse 


sus  Christ  were  baptized  into 
his  death  ? 


argument  that  this  consequence  did  not 
follow  ;  but  he  appeals  at  once  to  Chris 
tian  feeling,  and  shows  that  the  suppo 
sition  is  abhorrent  to  that.  To  convince 
the  great  mass  of  men,  such  an  appea] 
is  far  better  than  laboured  metaphysical 
argumentation.  All  Christians  can  un 
derstand  that ;  but  few  would  compre 
hend  an  abstruse  speculation.  The  best 
way  to  silence  objections  is,  sometimes, 
to  show  that  they  violate  the  feelings 
of  all  Christians,  and  that  therefore  the 
objection  must  be  wrong. 

3.  Knoto  ye  not.  This  is  a  further 
appeal  to  the  Christian  profession,  and 
the  principles  involved  in  it,  in  answer 
to  the  objection.  The  simple  argument 
in  this  verse  and  the  two  following  is, 
that  by  our  very  profession  made  in 
baptism,  we  have  renounced  sin,  and 
have  pledged  ourselves  to  live  to  God. 
If  So  many  of  us,  &c.  All  who  were 
baptized  ;  i.  e.  all  professing  Christians. 
As  this  renunciation  of  sin  had  been 
thus  made  by  all  who  professed  reli 
gion,  so  the  objection  could  not  have 
reference  to  Christianity  in  any  man 
ner.  ^  Were  baptized.  The  act  of 
baptism  denotes  dedication  to  the  ser 
vice  of  him  in  whose  name  we  are 
baptized.  One  of  its  designs  is  to  dedi 
cate  or  consecrate  us  to  the  service 
of  Christ.  Thus  (1  Cor.  x.  2)  the  Is 
raelites  are  said  to  have  been  "  baptized 
unto  Moses  in  the  cloud  and  in  the  sea ;" 
i.  e.  they  became  consecrated,  or  dedi 
cated,  or  bound  to  him  as  their  leader 
and  lawgiver.  In  the  place  before  us, 
the  argument  of  the  apostle  is  evidently 
drawn  from  the  supposition  that  we 
have  been  solemnly  consecrated  by  bap 
tism  to  the  service  of  Christ ;  and  that 
to  sin  is  therefore  a  violation  of  the 
very  nature  of  our  Christian  profession. 
t  Into  («c).  This  is  the  word  which 
is  used  in  Matt,  xxviii.  19,  "Teach  all 
nations,  baptizing  them  into  («'?)  the 
name  of  the  Father,"  &c.  It  means> 
being  baptized  unto  his  service  ;  receiv 
ing  him  as  the  Saviour  and  guide,  de- 


A.  D.  60.] 


CHAPTER 


4  Therefore  we  are  buried  a 
with  him  by  baptism  into  death  ; 
that  like  b  as  Christ  was  raised 

a  Col.2.12.  lPet.3.21.        b  c.8.11.  2Cor.l3.4. 


voting  all  unto  him  and  his  cause. 
^  Were  baptized  unto  his  death.  We 
were  baptized  with  special  reference  to 
his  death.  Our  baptism  had  a  strong 
resemblance  to  his  death.  By  that  he 
became  insensible  to  the  things  of  the 
world ;  by  baptism  we  in  like  manner 
become  dead  to  sin.  Farther,  we  are 
baptized  with  particular  reference  to 
the  design  of  his  death,  the  great  lead 
ing  feature  and  purpose  of  his  work. 
That  was,  to  expiate  sin ;  to  free  men 
from  its  power ;  to  make  them  pure. 
We  have  professed  our  devotion  to  the 
same  cause  ;  and  have  solemnly  conse 
crated  ourselves  to  the  same  design — 
to  put  a  period  to  the  dominion  of  ini 
quity. 

4.  Therefore  tve  are  buried,  &c. 
It  is  altogether  probable  that  the  apos 
tle  in  this  place  had  allusion  to  the  cus 
tom  of  baptizing  by  immersion.  This 
cannot,  indeed,  be  proved,  so  as  to  be 
liable  to  no  objection :  but  I  presume 
that  this  is  the  idea  which  would  strike 
the  great  mass  of  unprejudiced  readers. 
But  while  this  is  admitted,  it  is  also 
certain  that  his  main  scope  and  inten 
tion  was  not  to  describe  the  mode  of 
japtism ;  nor  to  affirm  that  that  mode 
was  to  be  universal.  The  design  was 
very  different.  It  was  to  show  that 
by  the  solemn  profession  made  at 
our  baptism,  we  had  become  dead  to 
sin,  as  Christ  -was  dead  to  the  living 
•world  around  him  -when  he  -was  buried,- 
and  that  as  he  was  raised  up  to  life,  so 
•we  should  also  rise  to  a  new  life.  A 
similar  expression  occurs  in  Col.  ii.  12, 
**  Buried  with  him  in  baptism,"  &c. 
1  Into  death  («K).  Unto  death ;  i.  e. 
with  a  solemn  purpose  to  be  dead  to 
sin  and  to  the  world.  Grotius  and 
Doddridge,  however,  understand  this 
as  referring  to  the  death  of  Christ — in 
order  to  represent  the  death  of  Christ — 
or  to  bring  us  into  a  kind  of  fellowship 
with  his  death.  •[  That  like  at.  In  a 
similar  manner.  Christ  rose  from  death 


up  from  the  dead  by  e  the  glory 
of  the  Father,  even  so  we  also 
should  walk  in  newness  d  of  life 

c  Matt.28.2,3.         d  Gal.6.15.  Eph.4.22-24.  Uno.2.6. 


in  the  sepulchre ;  and  so  we  are  bound 
by  our  vows  at  baptism  to  rise  to  a  holy 
life.  1  By  the  glory  of  the  Father. 
Perhaps  this  means,  amidst  the  glory, 
the  majesty  and  wonders  evinced  by 
the  Father  when  he  raised  him  up. 
Matt,  xxviii.  2,  3.  Or  possibly  the 
word  glory  is  here  used  to  denote 
simply  his  power,  as  the  resurrection 
was  a  signal  and  glorious  display  of 
his  omnipotence.  ^  Even  so.  As  he 
rose  to  new  life,  so  should  we.  As  he 
rose  from  death,  so  we,  being  made 
dead  to  sin  and  the  world  by  that  re 
ligion  whose  profession  is  expressed  by 
baptism,  should  rise  to  a  new  life,  a  life 
of  holiness.  1  Should -walk.  Should 
live,  or  conduct.  The  word  -walk  is 
often  used  to  express  the  course  of  a 
man's  life,  or  the  tenor  of  his  conduct. 
Note,  ch.  iv.  12;  viii.  1.  1  Cor.  v.  7; 
x.  3.  Eph.  ii.  10  ;  iv.  1,  &c.  \  In  new 
ness  of  life.  This  is  a  Hebraism  to 
denote  new  life.  We  should  rise  with 
Christ  to  a  new  life ;  and  having  been 
made  dead  to  sin,  as  he  was  dead  in 
the  grave,  so  should  we  rise  to  a  holy 
life,  as  he  rose  from  the  grave.  The 
argument  in  this  verse  is,  therefore, 
drawn  from  the  nature  of  the  Christian 
profession.  By  our  very  baptism,  by 
our  very  profession,  we  have  becom« 
dead  to  sin,  as  Christ  became  dead ; 
and  being  devoted  to  him  by  that  bap 
tism,  we  are  bound  to  rise  as  he  did  to 
a  new  life. 

While  it  is  admitted  that  the  allusion 
here  was  probably  to  the  custom  of  im 
mersion  in  baptism,  yet  the  passage 
cannot  be  adduced  as  an  argument  that 
that  is  the  only  mode,  or  that  it  is  bind 
ing  on  all  Christians  in  all  places  and 
ages,  for  the  following  reasons:  (1.) 
The  scope  or  design  of  the  apostle  is 
not  to  discuss  the  mode  of  baptism,  or 
to  state  any  doctrine  on  the  subject.  It 
is  an  incidental  allusion  in  the  course 
of  an  argument,  without  stating  or  im 
plying  that  this  was  the  universal  mud« 


134 


5   Fur  if  8  we  have  been  plant 
ed  together  in  the  likeness  of  his 


ROMANS.  [A.  D.  60. 

death;  we  shall  be  also  in  the 
likeness  of  his  resurrection 


even  then,  still  less  that  it  was  the 
only  possible  mode.  His  main  design 
was  to  state  the  obligation  of  Chris 
tians  to  be  holy,  from  the  nature  of 
their  profession  at  baptism  —  an  obliga- 
'ion  just  as  impressive,  and  as  forcible, 
from  the  application  of  water  in  any 
other  moJe  as  by  immersion.  It  arises 
from  the  fact  of  baptism,  not  from  the 
mode.  It  is  just  as  true  that  they  who 
are  baptized  by  affusion,  or  by  sprink 
ling,  are  baptized  into  his  death  ;  be 
come  professedly  dead  to  sin  and  the 
world,  and  under  obligations  to  live  to 
God,  as  those  who  are  immersed.  It 
results  from  the  nature  of  the  ordi 
nance,  not  from  the  mode.  (2.)  If  this 
was  the  mode  commonly,  it  does  not 
follow  that  it  was  the  only  mode,  nor 
that  it  was  to  be  universally  observed. 
Th<°re  is  no  command  that  this  should 
be  the  only  mode.  And  the  simple  fact 
that  it  was  usually  practised  in  a  warm 
climate,  where  ablutions  were  common, 
does  not  prove  that  it  is  to  be  observed 
amidst  polar  snows  and  ice,  and  in  in 
fancy,  and  age,  and  feebleness,  and 
sickness.  See  Note  on  Acts  viii.  38, 
39.  (3.)  If  this  is  to  be  pressed  lite 
rally  as  a  matter  of  obligation,  why 
should  not  also  the  following  expres 
sion,  "  If  we  have  been  planted  toge 
ther,''  &c.  be  pressed  literally,  and  it 
be  demanded  that  Christians  should 
somehow  be  "  planted"  as  well  as  "  bu 
ried"?  Such  an  interpretation  only 
shows  the  absurdity  of  insisting  on  a 
literal  interpretation  of  the  Scriptures 
in  cases  of  simple  allusion,  or  where 
the  main  scope  is  illustration  by  figu 
rative  language. 

5.  For  if  -we  have  been  planted  to 
gether.     The  word  here  used    (fJ*- 


,  does  not  elsewhere  occur  in  the 
New  Testament.  It  properly  means 
sown  or  planted  at  the  same  time  ;  that 
which  sprouts  or  springs  up  together  ; 
and  is  applied  to  plants  and  trees  that 
are  planted  at  the  same  time,  and  that 


sprout  and  grow  together.  Thus  the 
name  would  be  given  to  a  field  of  grain 
that  was  sown  at  the  same  time,  and 
where  the  grain  sprung  up  and  grew 
simultaneously.  Hence  it  means  inti 
mately  connected,  or  joined  together. 
And  here  it  denotes  that  Christians  and 
the  Saviour  have  been  united  intimate 
ly  in  regard  to  death ;  as  he  died  and 
was  laid  in  the  grave,  so  have  they  by 
profession  died  to  sin.  And  it  is  there 
fore  natural  to  expect,  that,  like  grain 
sown  at  the  same  time,  they  should 
grow  up  in  a  similar  manner,  and  re 
semble  each  other,  f  We  shall  be  also. 
We  shall  be  also  fellotv-plants ;  i.  e. 
we  shall  resemble  him  in  regard  to  the 
resurrection.  As  he  rose  from  the 
grave,  so  shall  we  rise  from  sin.  As 
he  lived  a  neiv  life,  being  raised  up,  so 
shall  we  live  a  new  life.  The  propriety 
of  this  figure  is  drawn  from  the  doc 
trine  often  referred  to  in  the  New  Tes 
tament,  of  a  union  between  Christ  and 
his  people.  See  this  explained  in  the 
Notes  on  John  xv.  1 — 10.  The  senti 
ment  here  inferred  is  but  an  illustra 
tion  of  what  was  said  by  the  Saviour 
(John  xiv.  19),  "Because  I  live,  ye 
shall  live  also."  There  is  perhaps  not 
to  be  found  a  more  beautiful  illustra 
tion  than  that  employed  here  by  the 
apostle — of  seed  sown  together  in  the 
earth,  sprouting  together,  growing  toge 
ther,  and  ripening  together  for  the  bar 
est.  Thus  the  Saviour  and  his  people 
are  united  together  in  his  death,  start 
p  to  life  together  in  his  resurrection, 
and  are  preparing  together  for  the  same 
larvest  of  glory  in  the  heavens.  1|  In 
.he  likeness  of  his  resurrection.  This 
Joes  not  mean  that  we  shall  resemble 
:iim  when  we  are  raised  up  at  the  last 
day — which  may  be,  however,  true — 
)Ut  that  our  rising  from  sin  will  resem- 
)le  his  resurrection  from  trr  •*  ivt.  As 
rose  'rom  the  tomb  ana  lived,  so 
shall  we  rise  from  sin  and  live  a  new 
ife 


D.  GO.] 


CHAPTER  VI. 


6  Knowing  this,  that  our  old 
•nan  is  crucified  with  him,  that 
the  body  a  of  sin  might  be  de- 


6.  Knowing  this.  We  all  knowing 
this.  All  Christians  are  supposed  to 
know  this.  This  is  a  new  illustration 
drawn  from  the  fact  that  by  his  cruci 
fixion  our  corrupt  nature  has  been  cru 
cified  also,  or  put  to  death  ;  and  that 
thus  we  should  be  free  from  the  servi 
tude  of  sin.  ^  Our  old  man.  This 
expression  occurs  also  in  Eph.  iv.  22, 
"  That  ye  put  off. . .  .the  old  man  which 
is  corrupt  according  to  the  deceitful 
lusts."  Col.  iii.  9,  "  Lie  not  to  one  an 
other,  seeing  that  ye  have  put  off  the 
old  man  with  his  deeds."  From  these 
passages  it  is  evident  that  Paul  uses  the 
expression  to  denote  our  sinful  and  cor 
rupt  nature;  the  passions  and  evil  pro 
pensities  that  exist  before  the  heart  is 
renewed.  It  refers  to  the  love  of  sin, 
the  indulgence  of  sinful  propensities, 
in  opposition  to  the  new  disposition 
which  exists  after  the  soul  is  converted, 
and  which  is  called  "  the  new  man." 
t  Is  crucified.  Is  put  to  death,  as  if 
on  a  cross.  In  this  expression  there  is 
a  personification  of  the  corrupt  pro 
pensities  of  our  nature  represented  as 
"  our  old  man,"  our  native  disposition, 
&c.  The  figure  is  here  carried  out,  and 
this  old  man,  this  corrupt  nature,  is  re 
presented  as  having  been  put  to  death 
in  an  agonizing  and  torturing  manner. 
The  pains  of  crucifixion  were  perhaps 
the  most  torturing  of  any  that  the  hu 
man  frame  could  bear.  Death  in  this 
manner  was  most  lingering  and  dis 
tressing.  And  the  apostle  here  by  the 
expression  "  is  crucified"  doubtless  re 
fers  to  the  painful  and  protracted  strug 
gle  which  every  one  goes  through  when 
his  evil  propensities  are  subdued  ;  when 
his  corrupt  nature  is  slain ;  and  when, 
a  converted  sinner,  he  gives  himself  up 
to  God.  Sin  dies  within  him,  and  he 
becomes  dead  to  the  world,  and  to  sin  ; 
"  for  as  by  the  cross  death  is  most  lin 
gering  and  severe,  so  that  corrupt  na- 
*ure  is  not  subdued  but  by  anguish." 
All  who  have  been  born 


stroyed,     that     henceforth     we 
should  not  serve  sin. 


again  can  enter  into  this  description. 
They  remember  "  the  wormwood  and 
the  gall."  They  remember  the  anguish 
of  conviction  ;  the  struggle  of  coi- 
rupt  passion  for  the  ascendency  ;  the 
dying  convulsions  of  sin  in  the  heart ; 
the  long  and  lingering  conflict  before 
it  was  subdued,  and  the  soul  became 
submissive  to  God.  Nothing  will  bet 
ter  express  this  than  the  lingering  ago 
ny  of  crucifixion :  and  the  argument 
of  the  apostle  is,  that  as  sin  has  pro 
duced  such  an  effect,  and  as  the  Chris 
tian  is  now  free  from  its  embrace  and 
its  power,  he  will  live  to  God.  t  With 
him.  The  word  "  with"  (<ruv)  here  is 
joined  to  the  verb  "  is  crucified,"  and 
means  "  is  crucified  as  he  was."  ^  That 
the  body  of  sin.  This  expression  doubt 
less  means  the  same  as  that  which  he 
had  just  used,  "  our  old  man."  But 
why  the  term  bo dy  is  used,  has  been  a 
subject  in  which  interpreters  have  not 
been  agreed.  Some  say  that  is  a  He 
braism,  denoting  mere  intensity  or  em 
phasis.  Some,  that  it  means  the  same 
as  flesh,  i.  e.  denoting  our  sinful  pro 
pensities  and  lusts.  Grotius  thinks  that 
the  term  "  body"  is  elegantly  attributed 
to  sin  because  the  body  of  man  is  made 
up  of  many  members  joined  together 
compactly,  and  sin  also  consists  of  nu 
merous  vices  and  evil  propensities  join 
ed  compactly,  as  it  were,  in  one  body. 
But  the  expression  is  evidently  merely 
another  form  of  conveying  the  idea 
contained  in  the  phrase  "  our  old  man" 
— a  personification  of  sin  as  if  it  had  a 
iving  form,  and  as  if  it  had  been  put  to 
death  on  a  cross.  It  refers  to  the  moral 
destruction  of  the  power  of  sin  in  the 
aeart  by  the  gospel,  and  not  to  any 
physical  change  in  the  nature  or  facul 
ties  of  the  soul.  Compare  Col.  ii.  1 1 
Jllight  be  destroyed.  Might  be  put 
to  death  ;  might  become  inoperative 
and  powerless.  Sin  becomes  enervated, 
•weakened,  and  finally  annihilated,  by 
the  work  of  the  cross,  f  We  shon/.'i 


136 


ROMANS. 


[A.  D.  60 


7  For  •  he    that   is   dead   is 
freed  from  sin. 

8  Now   if  we  be  dead  with 

a  lPet.4.1.  » justified. 


Christ,  we  believe  that  we  shall 
also  live  with  him  : 

9  Knowing  that  Christ,  *  be- 


not  serve.  Should  not  be  the  slave  of 
sin  (tfsi/Ajy'iflr).  That  we  should  not  be 
subject  to  its  control.  The  sense  is, 
that  before  this  we  were  slaves  of  sin 
(comp.  ver.  17),  but  that  now  we  are 
made  free  from  this  bondage,  because 
the  moral  death  of  sin  has  freed  us 
from  it.  T[  Sin.  Sin  is  here  personified 
as  a  master  that  had  dominion  over 
us,  but  is  now  dead. 

7.  For  he  that  is  dead.  This  is  evi 
dently  an  expression  having  a  prover 
bial  aspect,  designed  to  illustrate  the 
sentiment  just  expressed.  The  Rabbins 
had  an  expression  similar  to  this, 
"  When  one  is  dead  he  is  free  from 
commands."  (Grotius.~)  So  says  Paul, 
when  a  man  dies  he  is  exempt  from  the 
power  and  dominionof  his  master,of  him 
who  reigned  over  him.  The  Christian 
had  been  subject  to  sin  before  his  con 
version.  But  he  has  now  become  dead 
to  it.  And  as  when  a  servant  dies,  he 
ceases  to  be  subject  to  the  control  of 
his  master,  so  the  Christian  being  now 
dead  to  sin,  on  the  same  principle, 
is  released  from  the  control  of  his 
former  master,  sin.  The  idea  is  con 
nected  with  ver.  6,  where  it  is  said  that 
we  should  not  be  the  slaves  of  sin  any 
more.  The  reason  of  this,  is  assigned 
here  where  it  is  said  that  we  are  freed 
from  it  as  a  slave  is  freed  when  he  dies. 
Of  course,  the  apostle  here  is  saying 
nothing  of  the  future  world.  His 
whole  argument  has  respect  to  the  state 
of  the  Christian  here;  to  his  being 
freed  from  the  bondage  of  sin.  It  is 
evident  that  he  who  is  not  freed  from 
this  bondage  here,  will  not  be  in  the 
future  world.  But  the  argument  of  the 
apostle  has  no  bearing  on  that  point. 
If  In  freed.  Greek,  Is  justified.  The 
word  here  is  used  clearly  in  the  sense 
of  setting'  at  liberty,  or  destroying  the 
po-wer  or  dominion.  The  word  is  often 
used  in  this  sense.  Comp.  Acts  xiii. 
38,  39.  Comp.  a  similar  expression  in 
1  Pet.  iv.  1,  "He  that  hath  suffered 


in  the  flesh  hath  ceased  from  sin." 
The  design  of  the  apostle  is  not  to  say 
that  the  Christian  is  perfect,  but  that 
sin  has  ceased  to  have  dominion  orei 
him,  as  a  master  ceases  to  have  power 
over  a  slave  when  he  is  dead.  That 
dominion  may  be  broken,  so  that  the 
Christian  may  not  be  a  slave  to  sin, 
and  yet  he  may  be  conscious  of  many 
failings  and  of  much  imperfection.  See 
ch.  vii. 

8 — 1 1 .  This  passage  is  a  confirma 
tion  and  illustration  of  what  the  apostle 
had  said  before,  ver.  5 — 7.  The  argu 
ment  is,  that  as  Christ  was  once  dead 
but  now  lives  to  God,  and  will  no  more 
die,  so  we,  being  dead  to  sin,  but  living 
unto  God,  should  not  obey  sin,  but 
should  live  only  to  God. 

8.  J\"oiv  if  -we  be  dead  -with  Christ. 
If  we  Se  dead  in  a  manner  similar  to 
what   he  was ;  if  we    are   made  dead 
to  sir  by  his  work,  as  he  was  dead  in 
the  g.ave.  See  Note,  ver.  4.    \  We  be 
lieve.    All  Christians.    It  is  an  article 
of  our  faith.     This  does  not  refer  to 
the  future  world  so  much  as  to  the  pre 
sent.     It  becomes  an  article  of  our  be 
lief  that  we  are  to  live  with    Christ 
1  That  -we  shall  also  live  -with  him. 
This   does  not  refer  primarily  to  the 
resurrection,  and  to  the  future    state, 
but  to  the  present.      We  hold  it  as  an 
article  of  our  faith,  that  tve  shall  be 
alive  -with  Christ.     As  he  was  raised 
up  from  death,  so  we  shall  be  raised 
from  the  death  of  sin.     As  he  lives,  so 
we   shall  live   in    holiness.     We  are 
in  fact  raised  up  here,  and,  as  it  were, 
made  alive  to  him.  This  is  not  confined, 
however,  to  the   present   life,  but  as 
Christ  lives  for  ever,  so  the  apostle  goes 
on  to  show  that  toe  shall. 

9.  Knowing.  As  we  all  know.  This 
is  assumed  as  an  undoubted  article  of 
belief.     ^  Dieth  no  more.     Will  never 
die  again.     He  will  have  occasion  tc 
make  no  other  atonement  for  sin;  for 
that  which  he  has  made  is  sufficient 


A.  D.  CO.] 


CHAPTER 


ing  raised  from  the  dead,  dieth 
no  more ;  death  hath  no  more 
dominion  over  him. 

10  For   in  that  he  died,  he 
died  a  unto  sin  once  :  but  in  that 
he  liveth,  he  liveth  unto   God. 

11  Likewise  reckon  ye  also 


for  all.  He  is  beyond  the  dominion  of 
death,  and  will  live  for  ever.  Rev.  i.  18, 
"  I  am  he  that  liveth  and  was  dead,  and 
behold  I  am  alive  for  evermore."  This 
is  not  only  a  consolation  to  the  Chris 
tian,  but  it  is  an  argument  why  he 
should  be  holy.  ^  No  more  dominion. 
No  rule  ;  no  lordship ;  no  power.  He 
is  free  from  its  influence;  and  the  king 
of  terrors  cannot  reach  his  throne. 
Comp.  Heb.  ix.  25—28  ;  x.  12. 

10.  For  in  that  he  died.  For  in 
respect  to  the  design  of  his  death.  ^  He 
died  unto  sin.  His  death  had  respect 
to  sin.  The  design  of  his  death  was  to 
destroy  sin ;  to  make  an  atonement  for 
it,  and  thus  to  put  it  away.  As  his 
death  was  designed  to  effect  this,  so  it 
follows  that  Christians  being  baptized 
into  his  death,  and  having  it  as  their 
object  to  destroy  sin,  should  not  indulge 
in  it.  The  whole  force  of  the  motive, 
therefore,  drawn  from  the  death  of 
Christ,  is  to  induce  Christians  to  for 
sake  sin.  Comp.  2  Cor.  v.  15,  "And 
that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto 
themselves,  but  unto  him  which  died 
for  them  and  rose  again."  Tf  Once 
(iqaTra.g').  Once  only;  once  for  all. 
This  is  an  adverb  denying  a  repetition 
(Schleusner),  and  implies  that  it  will 
not  be  done  again.  Comp.  Heb.  vii. 
•~7;  ix.  12;  x.  10.  The  argument  of 
the  apostle  rests  much  on  this,  that  his 
death  was  once  for  all ;  that  it  would 
not  be  repeated.  1  In  that  he  Hveth. 
The  object,  the  design  of  his  living. 
He  aims  with  his  living  power  to  pro 
mote  the  glory  of  God.  ^  Unto  God. 
He  seeks  to  promote  his  glory.  The 
argument  of  Paul  is  this :  Christians 
by  their  profession  are  united  to  him. 
They  are  bound  to  imitate  him.  As 
M  2 


137 

6  indeed 


yourselves  to  be  dead 

unto  sin,  but  alive  c  unto  God 

through  Christ  Jesus  our  Lord 

12  Let  d  not  sin  therefore 
reign  in  your  mortal  body,  that 
ye  should  obey  it  in  the  lusts 
thereof. 

i  ver.2  c  Gal .2. 19.  d  Fs.19.13;  119.133 


he  now  lives  only  to  advance  the  glory 
of  God;  as  all  his  mighty  power,nowthat 
he  is  raised  from  the  dead,  and  ele 
vated  to  his  throne  in  heaven,  is  exerted 
to  promote  his  glory ;  so  should  their 
powers,  being  raised  from  the  death 
of  sin,  be  exerted  to  promote  the  glory 
of  God. 

11.  Like-wise.     In    like    manner. 
This  is  an  exhortation  drawn  from  the 
argument  in   the  previous  verses.     It 
shows  the  design  and  tendency  of  the 
Christian  scheme.  1  Reckon  ye  your 
selves.     Judge,  or  esteem  yourselves. 
T  To  be  dead  indeed  unto  sin.     So 
that  sin   shall    have  no    influence    or 
control  over  you,  any   more  than  the 
objects  of  this  world  have  over  the  dead 
in  their  graves.     See    Note,   ver.    2. 
Tf  But  alive  unto  God.    Bound  to  live 
to  promote  his  glory ;  to  make  this  the 
great  and  sole    object  of  your  living. 
If  Through  Jesus  Christ.     By  means 
of  the  death,  and  resurrection,  and  ex 
ample  of  Jesus    Christ.     The  apostle 
regards  all    our  disposition  to  live  to 
God  as  resulting  from  the  work  of  the 
Lord  Jesus  Christ. 

12.  Let  not  sin  therefore.  This  is  a 
conclusion  drawn    from   the   previous 
train  of  reasoning.     The  result  of  all 
these  considerations  is,  that  sin  should 
not  be  suffered  to  reign  in  us.  ^  Jleign. 
Have  dominion ;  obtain  the  ascendency, 
or  rule.     Tf  In  your  mortal  body.    In 
you.  The  apostle  uses  the  word  "mor 
tal"    here,  perhaps,   for    these  reasons, 
(1.)  To  remind  them  of  the  tendency 
of  the  flesh  to  sin  and  corruption,  as 
equivalent  to  "fleshly,"  since  the  Jlesh 
is  often   used  to  denote  evil  passions 
and     desires    (comp.   ch.    vii.    5.   23: 
viii.  3.  6) ;  and  (2.)  To  remind  them 
of  their   -weakness,   as   thn  body   \vas 


J38  ROMANS. 

13  Neither  yield  ye  your 
members  °  as  instruments  *  of 
unrighteousness  unto  sin:  but 
yield  b  yourselves  unto  God,  as 
those  that  are  alive  from  the 
dead,  and  your  members  as  in- 

a  Co!.3.5.        i  armt,  or,  weapon*.       b  c.12.1. 


LA.  D.  60. 

struments  of  righteousness  unto 
God. 

14  For  sin   shall  not   have 
dominion  over  you :  for  ye  are 
not  under  the  law,  but  under 
grace. 


mortal,  was  soon  to  decay,  and  was 
therefore  liable  to  be  overcome  by 
temptation.  Perhaps,  also,  he  had  his 
eye  on  thefol/y  of  suffering  the  "mor 
tal  body"  to  overcome  the  immortal 
mind,  and  to  bring  it  into  subjection  to 
sin  and  corruption.  ^  That  ye  should 
obey  it.  That  sin  should  get  such  an 
ascendency  as  to  rule  entirely  over 
you,  and  make  you  the  slave.  \  2u 
the  lusts  thereof.  In  its  desires,  or 
propensities. 

13.  Neither  yield  ye  your  members. 
Do  not  give  up,  or  devote,  or  employ 
your  members,  &c.  The  word  mem 
bers  here  refers  to  the  members  of  the 
body — the  hands,  feet,  tongue,  &c.  It 
is  a  specification  of  what  in  ver.  12 
is  included  under  the  general  term 
"  body."  See  ch.  vii.  5.  23.  1  Cor.  vi. 
15  ;  xii.  12.  18.  20.  1  As  instruments. 
This  word  (OTTKA)  properly  signifies 
arms,  or  implements  of  war;  but  it 
also  denotes  an  instrument  of  any  kind 
which  we  use  for  defence  or  aid.  Here 
it  means  that  we  should  not  devote  our 
members — our  hands,  tongue,  &c.  as 
if  under  the  direction  of  sinful  passions 
and  corrupt  desires,  to  accomplish  pur 
poses  of  iniquity.  We  should  not  make 
the  members  of  our  bodies  the  slaves 
of  sin  reigning  within  us.  T  Unto  sin. 
In  the  service  of  sin  ;  to  work  iniquity. 
T  Hat  yield  yourselves,  &c.  Give  or 
devote  yourselves  to  God.  ^  That  are 
ahve.  ver.  11.  Tf  Jlr.d  your  members, 
&.c.  Christians  should  devote  every 
member  of  the  body  to  God  and  to  his 
service.  Their  tongue  should  be  conse 
crated  to  his  praise,  and  to  the  office 
of  truth,  and  kindness,  and  benevo 
lence  ;  their  hands  should  be  employed 
in  useful  labour  for  him  and  his  cause  ; 
thnr  feet  should  be  swift  in  his  service, 
and  should  not  go  in  the  paths  of  ini 


quity  ;  their  eyes  should  contemplate 
his  works  to  excite  thanksgiving  and 
praise;  their  ears  should  not  be  em 
ployed  to  listen  to  words  of  deceit,  or 
songs  of  dangerous  and  licentious  ten 
dency,  or  to  persuasion  that  would  lead 
astray,  but  should  be  open  to  catch  the 
voice  of  God  as  he  utters  his  will  in 
-the  Book  of  truth,  or  as  he  speaks  in 
the  gale,  the  zephyr,  the  rolling  thun 
der,  the  ocean,  or  in  the  great  events 
of  his  providence.  He  speaks  to  us 
every  day,  and  we  should  hear  him ; 
he  spreads  his  glories  before  us,  and 
we  should  survey  them  to  praise  him ; 
he  commands,  and  our  hands,  and 
heart,  and  feet  should  obey. 

14.  For  sin,  &c.  The  propensity 
or  inclination  to  sin.  ^  Shall  not  have 
dominion.  Shall  not  reign,  ch.  v.  12  ; 
vi.  6.  This  implies  that  sin  ought  not 
to  have  this  dominion ;  and  it  also  ex 
presses  the  conviction  of  the  apostle 
that  it  would  not  have  this  rule  over 
Christians,  f  For  tve  are  not  under 
law.  We  who  are  Christians  are  not 
subject  to  that  law  where  sin  is  excited, 
and  where  it  rages  unsubdued.  But  it 
may  be  asked  here,  what  is  meant  by  this 
declaration  ?  Does  it  mean  that  Chris 
tians  are  absolved  from  all  the  obliga 
tions  of  the  law  '!  I  answer,  (1.)  The 
apostle  does  not  affirm  that  Christians 
are  not  bound  to  obey  the  moral  la-w. 
The  whole  scope  of  his  reasoning  shows 
that  he  maintains  that  they  are.  The 
whole  structure  of  Christianity  sup 
poses  the  same  thing.  Comp.  Matt.  v. 
17 — 19.  (2.)  The  apostle  means  to 
say  that  Christians  are  not  under  the 
law  as  legalists,  or  as  attempting  to  be 
justified  by  it.  They  seek  a  different 
plan  of  justification  altogether:  and 
they  do  not  attempt  to  be  justified  by 
their  own  obedience.  The  Jews  did ; 


A.  E.  (JO.] 


CHAPTER  VI. 


139 


15  What  the;i  ?  Shall  we  sin, 
bec.ause  we   are   not  under  the 
law,    but    under    grace  ?     God 
forbid. 

16  Know    ye    not,    that    to 


they  do  not.  (3.)  It  is  implied  here 
that  the  effect  of  an  attempt  to  be  jus 
tified  by  the  law  was,  not  to  subdue 
sins,  but  to  excite  them,  and  to  lead  to 
indulgence  in  them.  Justification  by 
works  would  destroy  no  sin,  would 
check  no  evil  propensity,  but  would 
leave  a  man  to  all  the  ravages  and  riot- 
ings  of  unsubdued  passion.  If,  there 
fore,  the  apostle  had  maintained  that 
men  were  justified  by  works,  he  could 
not  have  consistently  exhorted  them  to 
abandon  their  sins.  He  would  have 
had  no  powerful  motives  by  which  to 
urge  it;  for  the  scheme  would  not  lead 
to  it.  But  he  here  says  that  the  Chris 
tian  was  seeking  justification  on  a  plan 
which  contemplated  and  which  accom 
plished  the  destruction  of  sin ;  and  he 
therefore  infers  that  sin  should  not  have 
dominion  over  them.  Tf  But  under 
grace.  Under  a  scheme  of  mercy,  the 
design  and  tendency  of  which  is  to 
subdue  sin,  and  destroy  it.  In  what 
way  the  system  of  grace  removes  and 
destroys  sin,  the  apostle  states  in  the 
following  verses. 

15.  What  then?  shall  -we  sin,  &c. 
The  apostle  proceeds  to  notice  an  ob 
jection    which   might    be    suggested. 
'  If  Christians  are  not  under  the  law, 
which  forbids  all  sin,  but  are  under 
grace,  which  pardons  sin,  will  it  not 
follow  that  they  will  feel  themselves 
released   from   obligation   to   be  holy  ] 
Will  they  not  commit  sin  freely,  since 
the  system  of  grace  is  one  which  con 
templates  pardon,  and  which  will  lead 
them  to  believe  that  they  may  be  for 
given    to    any    extent  V     This   conse 
quence  has  been  drawn  by  many  pro 
fessing  Christians ;    and   it  was  well, 
therefore,    for    the    apostle    to    guard 
against  it.     f  God  forbid.     Note,  ch. 
iii.  4. 

1 6.  Knoio  ye  not,  &c.  The  objection 


whom  ye  a  yield  yourselves  ser 
vants  to  obey,  his  servants  ye 
are  to  whom  ye  obey  ;  whethei 
of  sin  unto  death,  or  of  obedi 
ence  unto  righteousness  ? 


aJno.8.34.  2Pet.2.19. 


noticed  in  ver.  15,  the  apostle  answers 
by  a  reference  to  the  known  laws  of 
servitude  or  slavery  (ver.  16 — 20),  and 
by  showing  that  Christians,  who  had 
been  the  slaves  of  sin,  have  now  become 
the  servants  of  righteousness,  and  were 
therefore  bound  by  the  proper  laws  of 
servitude  to  obey  their  new  master :  as 
if  he  had  said,  '  I  assume  that  you 
know;  you  are  acquainted  with  the 
laws  of  servitude ;  you  know  what  is 
required  in  such  cases/  This  would 
be  known  to  all  who  had  been  either 
masters  or  slaves,  or  who  had  observed 
the  usual  laws  and  obligations  of  servi 
tude.  Tf  To  -whom  ye  yield  yourselves. 
To  whom  ye  give  up  yourselves  for 
servitude  or  obedience.  The  apostle 
here  refers  to  voluntary  servitude  ;  but 
where  this  existed,  the  power  of  the 
master  over  the  time  and  services  of 
the  servant  was  absolute.  The  argu 
ment  of  the  apostle  is,  that  Christians 
had  become  the  voluntary  servants  of 
God,  and  were  therefore  bound  to  obey 
him  entirely.  Servitude  among  the 
ancients,  whether  voluntary  or  invo 
luntary,  was  rigid,  and  gave  the  master 
an  absolute  right  over  his  slave.  Luke 
xvii.  9.  John  viii.  34;  xv.  15.  ^  To 
obey.  To  be  obedient ;  or  for  the  pur 
pose  of  obeying  his  commands,  ^f  To 
•whom  ye  obey.  To  whom  ye  come 
under  subjection.  That  is,  you  are 
bound  to  obey  his  requirements. 
1  Whether  of  sin.  The  general  law 
of  servitude  the  apostle  now  applies  to 
the  case  before  him.  If  men  became 
the  servants  of  sin,  if  they  gave  them 
selves  to  its  indulgence,  they  would 
obey  it,  let  the  consequences  be  what 
they  might.  Even  with  death,  and 
ruin,  and  condemnation  before  them, 
they  would  obey  sin.  They  give  in 
dulgence  to  their  evil  passions  and  de 
sires,  and  follow  them  as  obedient  ser* 


140 


ROMANS. 


[A.  D.  60 


17  But  God  be  thanked,  that 
ye  were  the  servants  of  sin  :  but 
ye  have  obeyed  from  the  heart 
that  form  a  of  *  doctrine  which 

c  2Tim.  1 . 1 3.  t  whereto  ye  were  delivered. 


vants,  even  if  they  lead  them  down  to 
hell.  Whatever  be  the  consequences 
of  sin,  yet  he  who  yields  to  it  must 
aoide  by  them,  even  if  it  leads  him 
down  to  death  and  eternal  wo.  f  Or  of 
obedience,  &c.  The  same  law  exists  in 
regard  to  holiness  or  obedience.  The 
man  who  becomes  the  servant  of  holi 
ness  will  feel  himself  bound  by  the  law 
of  servitude  to  obey,  and  to  pursue  it 
to  its  regular  consequences,  ^  Unto 
righteousness.  Unto  justification  ;  that 
is,  unto  eternal  life.  The  expression 
stands  contrasted  with  "death,"  and 
doubtless  means  that  he  who  thus  be 
comes  the  voluntary  servant  of  holiness 
will  feel  himself  bound  to  obey  it,  unto 
compiete  and  eternal  justification  and 
life.  Comp.  ver.  21,  22.  The  aigument 
is  drawn  from  what  the  Christian 
would  feel  of  the  nature  ot  obligation. 
He  -would  obey  him  to  whom  he  had 
devoted  himself. 

17.  But  God  be  thanked.  The  ar 
gument  in  this  verse  is  drawn  from  a 
direct  appeal  to  the  feelings  of  the 
Roman  Christians  themselves.  From 
their  experience  Paul  was  able  to  draw 
a  demonstration  to  his  purpose,  and 
this  was  with  him  a  ground  of  gratitude 
to  God.  T  That  ye  were,  &c.  The 
sense  of  this  passage  is  plain.  The 
ground  of  the  thanksgiving  was  not 
that  they  had  been  the  slaves  of  sin ; 
but  it  is,  that  notwithstanding  this,  or 
although  they  had  been  thus,  yet  that 
they  were  now  obedient.  To  give 
thanks  to  God  that  men  were  sinners, 
would  contradict  the  whole  spirit  of 
this  argument,  and  of  the  Bible.  But 
to  give  thanks  that  although  m.en  had 
been  sinners,  yet  that  now  they  had  be 
come  obedient ;  that  is,  that  great  sin 
ners  had  become  converted,  is  in  entire 
accordance  with  the  spirit  of  the  Bible, 
and  \vith  propriety.  The  word  although 
or  whereas,  understood  here,  expresses 
Ihe  sense,  '  But  thanks  unto  God,  that 


was  delivered  you. 

18  Being  then  made  fiee  ' 
from  sin,  ye  became  the  ser 
vants  of  righteousness. 

b  Jno.8.32. 

•whereas  ye  were  the  servants  of  sin,' 
&c.  Christians  should  thank  God  that 
they  themselves,  though  once  great 
sinners,  have  become  converted ;  and 
when  others  who  are  great  sinnern  are 
converted,  they  should  praise  him. 
Tf  The  servants  of  sin.  This  is  a 
strong  expression  implying  that  they 
had  been  in  bondage  to  sin  ;  that  they 
had  been  completely  its  slaves.  ^  From 
the  heart.  Not  in  external  form  only  ; 
but  as  a  cordial,  sincere,  and  entire  ser 
vice.  No  other  obedience  is  genuine. 
^  That  form  of  doctrine.  Greek,  Type. 
See  Note,  ch.  v.  14.  The  form  or  type 
of  doctrine  means  that  shape  or  model 
of  instruction  which  was  communi 
cated.  It  does  not  differ  materially  from 
the  doctrine  itself,  "you  have  obeyed 
that  doctrine,"  &c.  You  have  yielded 
obedience  to  the  instructions,  the  rules, 
the  tenor  of  the  Christian  revelation. 
The  word  doctrine  does  not  refer  to  an 
abstract  dogma,  but  means  instruction, 
that  -which  is  taught.  And  the 
meaning  of  the  whole  expression  is 
simply,  that  they  had  yielded  a  cheer 
ful  and  hearty  obedience  to  that 
which  had  been  communicated  to  them 
by  the  teachers  of  the  Christian  reli 
gion.  Comp.  ch.  i.  8.  Tf  Which  -was 
delivered  you.  Marg.  "  Whereto  ye 
were  delivered."  This  is  a  literal 
translation  of  the  Greek ;  and  the 
sense  is  simply  in  which  you  have 
been  instructed. 

18.  Being  then  made  free  from  sin. 
That  is,  as  a  master.  You  are  not  un 
der  its  dominion  ;  you  are  no  longer 
its  slaves.  They  were  made  free, 
as  a  servant  is  who  is  set  at  liberty, 
and  who  is,  therefore,  no  longer  under 
obligation  to  obey.  Tf  Ye  became  the 
servants,  &c.  You  became  voluntarily 
under  the  dominion  of  righteousness ; 
you  yielded  yourselves  to  it ;  and  are 
therefore  bound  to  be  holy.  Comp. 
Note,  John  viii.  32. 


V.  D.  60.] 


CHAPTER  VI. 


141 


191  speak  after,  the  manner 
ji  men,  because  of  the  infirmity 
of  your  flesh:  for  as  ye  have 
yielded  your  members  servants 
to  uncleanness  and  to  iniquity, 
unto  iniquity ;  even  so  now  yield 


19.  I  speak  after  the  manner  of  men. 
I  speak  as  men  usually  speak;  or  I 
draw  an  illustration  from  common  life, 
in  order  to  make  myself  better  under 
stood,  ^f  Because  of  the  infirmity  of 
your  flesh.  The  word  infirmity  means 
weakness,  feebleness  ;  and  is  opposed  to 
vigour  and  strength.  The  \\ordjlesh  is 
used  often  to  denote  the  corrupt  pas 
sions  of  men  ;  but  it  may  refer  here  to 
their  intellect,  or  understanding  ;  -Be 
cause  of  your  imperfection  of  spiritual 
knowledge ;  or  incapacity  to  discern 
arguments  and  illustrations  that  would 
be  more  strictly  spiritual  in  their  cha 
racter.'  This  dimness  or  feebleness  had 
been  caused  by  long  indulgence  in  sin 
ful  passions,  and  by  the  blinding  in 
fluence  which  such  passions  have  on 
the  mind.  The  sense  here  is,  '  I  use  an 
illustration  drawn  from  common  affairs, 
from  the  well-known  relations  of  mas 
ter  and  slave,  because  you  will  better 
see  the  force  of  such  an  illustration 
with  which  you  have  been  familiar, 
than  you  would  one  that  would  be  more 
abstract,  and  more  strictly  spiritual.'  It 
is  a  kind  of  apology  for  drawing  an  illus 
tration  from  the  relation  of  master  and 
slave.  ^  For  as  ye  have  yielded.  Note, 
ver.  13.  Tf  Servants  to  uncleanness. 
Have  been  in  bondage  to  impurity.  The 
word  uncleanness  here  refers  to  impuri 
ty  of  life  in  any  form  ;  to  the  degraded 
passions  that  were  common  among  the 
heathen.  See  ch.  i.  ^  And  to  iniquity. 
Transgression  of  law.  ^  Unto  iniquity. 
For  the  purpose  of  committing  ini 
quity.  It  implies  that  they  had  done  it 
in  an  excessive  degree.  It  is  well  for 
Christians  to  be  reminded  of  their  for 
mer  lives,  to  awaken  repentance,  to  ex 
cite  gratitude,  to  produce  humility  and 
a  firmer  purpose  to  live  to  the  honour 
••>!'  God.  This  is  the  use  which  the 


your  members  servants  to  right 
eousness,  unto  holiness. 

20  For  when   ye   were    the 
servants  a  of  sin,  ye  were  free  * 
from  righteousness. 
21   What  fruit  b  had  ye  then 


apostle  here  makes  of  it.  ^  Unto 
holiness.  In  order  to  practise  holiness, 
Let  the  surrender  of  your  members  tc 
holiness  be  as  sincere  and  as  unquali 
fied  as  the  surrender  was  to  sin.  This 
is  all  that  is  required  of  Christians. 
Before  conversion  they  were  -wholly 
given  to  sin ;  after  conversion  they 
should  be  -wholly  given  to  God.  If  all 
Christians  would  employ  the  same 
energies  in  advancing  the  kingdom  of 
God  lhat  they  have  in  promoting  the 
kingdom  of  Satan,  the  church  would 
rise  with  dignity  and  grandeur,  and 
every  continent  and  island  would  soon 
feel  the  movement.  No  requirement 
is  more  reasonable  than  this;  and  it 
should  be  a  source  of  lamentation  and 
mourning  with  Christians  that  it  is  not 
so  ;  that  they  have  employed  so  mighty 
energies  in  the  cause  of  Satan,  and  do 
so  little  in  the  service  of  God.  This 
argument  for  energy  in  the  divine  life, 
the  apostle  proceeds  further  to  illustrate 
by  comparing  the  rewards  obtained  in 
the  two  kinds  of  servitude,  that  of  the 
world,  and  of  God. 

20.  Ye  -were  free  from  righteous 
ness.     That  is,  in  your  former  state, 
you  were  not  at  all  under  the  influence 
of  righteousness.     You  were  entirely 
devoted  to  sin  ;  a  strong  expression  of 
total  depravity.  It  settles  the  question  ; 
and  proTes   that  they    had  no  native 
goodness.    The  argument  which  is  im 
plied   here  ratner  than    expressed   is, 
that  now  they  ought  to  be  equally  free 
from  sin,  since  they   had  become  re 
leased  from  their  former  bondage,  and 
had  become  the   servants   of  another 
master. 

21.  What  fruit  then,    &c.     What 
reward,  or  what  advantage.    This  is  an 
argument   drawn  from  the  experience 
of  Christians  respecting  the  indulgence 


142 


ROMANS. 


TA.  D.  GO 


in  those  things  whereof  ye  are 
now  ashamed  ?  for  the  end  °  of 
those  things  is  death. 

22  But  now  being  made  free 
from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto 

ac.1.32.  Ja.1.15. 


of  sinful  passions.  The  question  dis 
cussed  throughout  this  chapter  is,  whe 
ther  the  gospel  plan  of  justification  by 
faith  leads  to  indulgence  in  sin  1  The 
argument  here  is  drawn  from  the  past 
experience  which  Christians  have  had 
in  the  ways  of  transgression.  They 
have  tried  it;  they  know  its  effects; 
they  have  tasted  its  bitterness ;  they 
/lave  reaped  its  fruits.  It  is  implied 
here  that  having  once  experienced 
these  effects,  and  knowing  the  tenden 
cy  of  sin,  they  will  not  indulge  in  it 
now.  Comp.  ch.  vii.  5.  \  Whereof 
ye  are  no-w  ashamed.  Having  seen 
their  nature  and  tendency,  you  are  now 
ashamed  of  them.  Comp.  ch.  i.  Eph. 
v.  12,  "  For  it  is  a  shame  to  speak  of 
those  things  which  are  done  of  them 
in  secret."  2  Cor.  iv.  2.  Jude  13.  Phil, 
iii.  19.  Tf  For  the  end.  The  tendency; 
the  result.  Those  things  lead  to  death. 
1  Is  death.  Note,  ver.  22. 

22.  But  no-w.  Under  the  Christian 
plan  of  justification.  1  Being  made 
free  from  sin.  Being  delivered  from 
its  dominion,  and  from  bondage  ;  in  the 
same  manner  as  before  conversion  they 
were  free  from  righteousness,  ver.  20. 
H  Ye  have  your  fruit  unto  holiness. 
The  fruit  or  result  is  holiness.  This 
service  produces  holiness,  as  the  other 
did  sin.  It  is  implied  here,  though  no*, 
expressly  affirmed,  that  in  this  service 
which  lead  to  holiness,  they  received 
important  benefits,  as  in  the  service  of 
sin  they  had  experienced  many  evils. 
Tf  J)nd  the  end.  The  final  result — the 
ultimate  consequence  will  be.  At  pre 
sent  this  service  produces  holiness ; 
hereafter  it  will  terminate  in  everlast 
ing  life.  By  this  consideration  the 
apostle  states  the  tendency  of  the  plan 
of  justification,  and  urges  on  them  the 
duty  of  striving  after  holiness,  f  Eve*"- 


holiness  ;  and  the  end,  everlast 
ing  life. 

23  For  *  the  wages  of  sin  is 
death ;  but  the  gift e  of  God  is 
eternal  life,  d  through  Jesus 
Christ  our  Lord. 

i  Gen.2.17.  c  c.5.17,2i.  d  lPet.1.4. 


lasting-  life.  Note,  John  iii.  36.  This 
stands  in  contrast  with  the  word  death 
in  ver.  21,  and  shows  its  meaning. 
One  is  just  as  long1  in  duration  as  the 
other;  and  if  the  one  is  limited,  the 
other  is.  If  those  who  obey  shall  be 
blessed  with  life  for  ever,  those  who 
disobey  will  be  cursed  with  death  for 
ever.  Never  was  there  an  antithesis 
more  manifest  and  more  clear.  And 
there  could  not  be  a  stronger  proof  that 
the  word  death  in  ver.  21,  refers  not  to 
temporal  death,  but  to  eternal  punish 
ment.  For  what  force  would  there  be 
in  the  argument  on  the  supposition  that 
temporal  death  only  is  meant  ?  The 
argument  would  stand  thus.  '  The  end 
of  those  sins  is  to  produce  temporal 
death  ;  the  end  of  holiness  is  to  pro 
duce  eternal  life  !'  Will  not  temporal 
death  be  inflicted,  it  would  be  immedi 
ately  asked,  at  any  rate  1  Are  Chris 
tians  exempt  from  it  1  And  do  not  men 
suffer  this,  whether  they  become  Chris 
tians  or  not  1  How  then  could  this  be 
an  argument  bearing  on  the  tenor  of 
the  apostle's  reasoning  1  But  admit  the 
fair  and  obvious  construction  of  the  pas 
sage  to  be  the  true  one,  and  it  becomes 
plain.  They  were 'pursuing  a  course 
tending  to  everlasting  ruin ;  they  are 
now  in  a  path  that  shall  terminate  in 
eternal  life.  By  this  weighty  conside 
ration,  therefore,  they  are  urged  to  be 
holy. 

23.  For  the  -wages  of  sin.  The  word 
here  translated  -wages  (o;^v/*)  properly 
denotes  what  is  purchased  to  be  eaten 
with  bread,  as  fish,  flesh,  vegetables, 
&c.  (Schleusner)  ;  and  thence  it  meana 
the  pay  of  the  Roman  soldier,  because 
formerly  it  was  the  custom  to  pay  the 
soldier  in  these  things.  It  means  hence 
that  which  a  man  earns  or  deserves 
that  which  is  his  proper  y  ay,  or  what 


A..  D.  60.] 

CHAPTER  VII. 
LT1NOW  ye  not,  brethren,  (for 
IY-  I  speak 


CHAPTER  Vli. 


113 


to  them  that  know 


the  law,)  how  that  the  law  hath 
dominion  over  a  man  as  long  as 
he  liveth  ? 


be  merits.  As  applied  to  sin,  it  means 
that  death  is  what  sin  deserves ;  that 
which  will  be  its  proper  reward.  Death 
is  thus  called  the  wages  of  sin,  not  be 
cause  it  is  an  arbitrary,  undeserved  ap 
pointment,  but,  (1.)  Because  it  is  its 
proper  aesert.  Not  a  pain  will  be  in 
flicted  on  the  sinner  which  he  does  not 
deserve.  Not  a  sinner  will  die  who 
ought  not  to  die.  Sinners  even  in  hell 
will  be  treated  just  as  they  deserve  to 
be  treated;  and  there  is  not  to  man  a 
more  fearful  and  terrible  consideration 
than  this.  No  man  can  conceive  a 
more  dreadful  doom  than  for  himself  to 
be  treated  for  ever  just  as  he  deserves 
to  be.  But,  (2.)  This  is  the  wages  of 
sin,  because,  like  the  pay  of  the  soldier, 
it  is  just  what  was  threatened.  Ezek. 
xviii.  4,  "  The  soul  that  sinneth,  it  shall 
die."  God  will  not  inflict  any  thing 
more  than  was  threatened,  and  there 
fore  it  is  just,  t  Is  death.  This  stands 
opposed  here  to  eternal  life,  and  proves 
that  one  is  just  as  enduring  as  the 
other.  1  But  the  gift  of  God.  Not 
the  wages  of  man ;  not  that  which  is 
due  u  him;  but  the  mere  gift  and 
mercy  of  God.  The  apostle  is  careful 
to  distinguish,  and  to  specify  that  this  is 
not  what  man  deserves,  but  that  which 
is  gratuitously  conferred  on  him.  Note, 
ver.  15.  1  Eternal  life.  The  same 
words  which  in  ver.  22  are  rendered 
"  everlasting  life."  The  phrase  is  op 
posed  to  death  ;  and  proves  incontesta- 
bly  that  that  means  eternal  death.  We 
may  remark,  therefore,  (1.)  That  the 
one  will  be  as  long  as  the  other. 
(2.)  As  there  is  no  doubt  about  the 
duration  of  life,  so  there  can  be  none 
about  the  duration  of  death.  The  one 
will  be  rich,  blessed,  everlasting;  the 
other  sad,  gloomy,  lingering,  awful, 
eternal.  (3.)  If  the  sinner  is  lost,  he 
will  deserve  to  die.  He  will  have  his 
reward.  He  will  sufTer  only  what  shall 
t»e  the  just  due  of  sin.  He  will  not  be 
a  inu-'tyr  in  the  cause  of  injured  inno 


cence.  He  will  not  have  the  coinpas 
sion  of  the  universe  in  his  favour.  He 
will  have  no  one  to  take  his  part  against 
God.  He  will  suffer  just  as  much,  and 
just  as  long,  as  he  ought  to  suffer.  He 
will  suffer  as  the  culprit  pines  in  the 
dungeon,  or  as  the  murderer  dies  on 
the  gibbet,  because  this  is  the  proper 
reivard  of  sin.  (4.)  They  who  are 
saved  will  be  raised  to  heaven,  not  be 
cause  they  merit  it,  but  by  the  rich  and 
sovereign  grace  of  God.  All  their  sal 
vation  will  be  ascribed  to  him  ;  and 
they  will  celebrate  his  mercy  and  grace 
for  ever.  (5.)  It  becomes  us,  there 
fore,  to  flee  from  the  wrath  to  come. 
No  man  is  so  foolish  and  so  wicked  as 
he  who  is  willing  to  reap  the  proper 
wages  of  sin.  None  so  blessed  as  he 
who  has  part  in  the  mercy  of  God,  an<? 
who  lays  hold  on  eternal  life. 
CHAPTER  VII. 

FEW  chapters  in  the  Bible  have  been 
the  subject  of  more  decidedly  different 
interpretations  than  this.  And  after  alJ 
that  has  been  written  on  it  by  the 
learned,  it  is  still  made  a  matter  of  dis 
cussion,  whether  the  apostle  has  refer 
ence  in  the  main  scope  of  the  chapter 
to  his  own  experience  before  he  became 
a  Christian ;  or  to  the  conflicts  in  the 
mind  of  a  man  who  is  renewed.  Which 
of  these  opinions  is  the  correct  one  I 
shall  endeavour  to  state  in  the  Notes 
on  the  particular  verses  in  the  chapter. 
The  main  design  of  the  chapter  is  not 
very  difficult  t6  understand.  It  is,  evi 
dently,  to  show  the  insufficiency  of  the 
law  to  produce  peace  of  mind  to  a 
troubled  sinner.  In  the  previous  cliap- 
ters  he  had  shown  that  it  was  incapa 
ble  of  producing  justification,  ch.  i — 
iii.  He  had  shown  the  way  in  which 
men  were  justified  by  faith,  ch.  iii.  21 
— 31 ;  iv.  He  had  shov/n  how  that 
plan  produced  peace,  and  met  the  evils 
introduced  by  the  fall  of  Adam.  ch.  v. 
He  had  showed  thv»t  Christians  wero 
freed  from  the  law  as  a  matter  of  obli 


ROMANS. 


[A.  D.  GO. 


2  For*  the  woman  which  hath 
husband  is  bound  by  the  law 


gation,  and  yet  that  this  freedom  did 
not  lead  to  a  licentious  life.  ch.  vi. 
And  he  now  proceeds  still  further  to 
illustrate  the  tendency  of  the  law  on  a 
man  both  in  a  state  of  nature  and  of 
grace ;  to  show  that  its  uniform  effect 
in  the  present  condition  of  man,  whe 
ther  impenitent  and  under  conviction, 
or  in  a  state  of  grace  under  the  gospel, 
so  far  from  promoting  peace,  as  the 
Jew  maintained,  was  to  excite  the  mind 
to  conflict,  and  anxiety,  and  distress. 
Nearly  all  the  peculiar  opinions  of  the 
Jews  the  apostle  had  overthrown  in  the 
previous  argument.  He  here  gives  the 
finishing  stroke,  and  shows  that  the 
tendency  of  the  law,  as  a  practical  mat 
ter,  was  every  where  the  same.  It  was 
riot  in  fact  to  produce  peace,  but  agita 
tion,  conflict,  distress.  Yet  this  was 
not  the  fault  of  the  law,  which  was  in 
itself  good,  but  of  sin.  ver.  7 — 24.  I 
regard  this  chapter  as  not  referring  ex 
clusively  to  Paul  in  a  state  of  nature, 
or  of  grace.  The  discussion  is  con 
ducted  without  particular  reference  to 
that  point.  It  is  rather  designed  to 
group  together  the  actions  of  a  man's 
life,  whether  in  a  state  of  conviction  for 
sin  or  in  a  state  of  grace,  and  to  show 
that  the  effect  of  the  law  is  every  where 
substantially  the  same.  It  equally  fails 
every  -where  in  producing  peace  and 
ganctification.  The  argument  of  the 
Jew  respecting  the  efficacy  of  the  law, 
and  its  sufficiency  for  the  condition  of 
man,  is  thus  overthrown  by  a  succession 
of  proofs  relating  to  justification,  to  par 
don,  to  peace,  to  the  evils  of  sin,  and 
»o  the  agitated  and  conflicting  moral 
elements  in  man's  bosom.  The  effect 
is  every  where  the  same.  The  defi 
ciency  is  apparent  in  regard  to  ALL  the 
great  interests  ot  man.  And  having 
shown  this,  the  apostle  and  the  reader 
are  prepared  for  the  language  of  tri 
umph  and  gratitude,  that  deliverance 
from  all  these  evils  is  to  be  traced  to 
tin  gospel  of  Jesus  Christ  tlxe  Lord, 
cb  vii.  25 ;  viii 


to  her  husband,  so  long1  as  he 
liveth;    but  if  the   husband  be 


1.  Knoio  ye  not.  This  is  an  appeai 
to  their  own  observation  respecting  the 
relation  ^tween  husband  and  wife. 
The  illustration  (ver.  2,  3)  is  designed 
simply  to  show  that  as  when  a  man 
dies,  and  the  connexion  between  him 
and  his  wife  is  dissolved  his  law  ceases 
to  be  binding  on  her.  so  also  a  separa 
tion  has  taken  place  between  Christians 
and  the  law,  in  which  they  have  be 
come  dead  to  it,  and  they  are  not  now 
to  attempt  to  draw  their  life  and  peace 
from  it,  but  from  that  ncto  source  with 
which  they  Are  connected  by  the  gos 
pel,  ver.  4.  \  For  I  speak  to  them, 
&c.  Probably  the  apostle  refers  here 
more  particularly  to  the  Jewish  mem 
bers  of  the  Roman  church,  who  were 
qualified  particularly  to  understand  the 
nature  of  the  law,  and  to  appreciate 
the  argument.  That  there  were  many 
Jews  in  the  church  at  Rome  has  been 
shown  (see  Introduction)  ;  but  the  il 
lustration  has  no  exclusive  reference  to 
them.  The  law  to  which  he  appeals  is 
sufficiently  general  to  make  the  illus 
tration  intelligible  to  all  men.  ^  That 
the  la-w.  The  immediate  reference  here 
is  probably  to  the  Mosaic  law.  But 
what  is  here  affirmed  is  equally  true 
of  all  laws.  Tf  Hath  dominion.  Greek,, 
Rules;  exercises  lordship.  The  law  is 
here  personified,  and  represented  as 
setting  up  a  lordship  over  a  man,  and 
exacting  obedience.  ^  Over  a  man. 
Over  the  man  who  is  under  it.  ^  As 
long  as  he  liveth.  The  Greek  here  may 
mean  either  "as  HE  liveth,"  or  •'  as  IT 
liveth,"  i.  e.  the  law.  But  our  transla 
tion  has  evidently  expressed  the  sense. 
The  sense  is,  that  death  releases  a  man 
from  the  laws  by  which  he  was  bound 
in  life.  It  is  a  general  principle,  relat 
ing  to  the  laws  of  the  land,  the  law  of 
a  parent,  the  law  of  a  contract,  &c, 
This  general  principle  the  apostle  pro 
ceeds  to  apply  in  regard  to  the  law  of 
God. 

2  For  the  -woman.  This  verse  is  a 
specific  illustration  of  the  general  prin« 


A.  D.  60.] 


CHAPTER  VII. 


145 


dead,  she  is  loosed  from  the  law 
of  her  husband. 

3  So  then,  if,  while  a  her  hus 
band  liveth,  she  be  married  to 
another  man,  she  shall  be  called 
an  adulteress :  but  if  her  husband 
be  dead,  she  is  free  from  that 


ciple  in  ver.  1,  that  death  dissolves 
those  connexions  and  relations  which 
make  law  binding  in  life.  It  is  a  sim 
ple  illustration  ;  and  if  this  had  been 
kept  in  mind,  it  would  have  saved  much 
of  the  perplexity  which  has  been  felt 
by  many  commentators,  and  much  of 
their  wild  vagaries  in  endeavouring  to 
show  that  "  men  are  the  wife,  the  law 
the  former  husband,  and  Christ  the 
new  one  :"  or  that  "  the  old  man  is  the 
wife,  sinful  desires  the  husband,  sins 
the  children."  Beza.  (See  Stuart.) 
Such  expositions  are  sufficient  to  hum 
ble  us,  and  to  make  us  mourn  over 
the  puerile  and  fanciful  interpretations 
which  even  wise  and  good  men  often 
give  to  the  Bible.  If  Is  bound  by  the 
law,  &.c.  See  the  same  sentiment  in 
1  Cor.  vii.  39.  T  To  her  husband. 
She  is  united  to  him ;  and  is  under  his 
authority  as  the  head  of  the  household. 
To  him  is  particularly  committed  the 
headship  of  the  family,  and  the  wife  is 
subject  to  his  law,  in  the  Lord.  Eph. 
v.  22.  33.  If  She  is  loosed,  &c.  The 
husband  has  no  more  authority.  The 
connexion  from  which  obligation  re 
sulted  is  dissolved. 

3.  So  then  if,  &c.     Cornp.  Matt.  v. 
32.     If  She  shall   be  called.     She  will 
b<j.     The  word   used  here  (.^pij/KmVet) 
is  often  used  to  denote  being  called  by 
an  oracle,  or  by  divine  revelation.    But 
it  is  here  employed  in  the  simple  sense 
of  being  commonly  called,  or  of  being 
so  regarded. 

4.  Wherefore.     This  verse  contains 
an  application  of  the  illustration  in  the 
two    preceding.     The    idea    there    is, 
that  death  dissolves  a  connexion  from 
which  obligation  resulted.     This  is  the 
•ingle  point  of  the  illustration,  and  con 
sequently  there  is  no  need  of  inquiring 

N 


law ;  so  that  she  is  no  adulteress, 
though  she  be  married  to  another 


man. 


4  Wherefore,  my  brethren,  ye 
also  are  become  dead  to  the  law* 
by  the  body  of  Christ :  that  ye 
should  be  married  to  another, 


whether  by  the  wife  the  apostle  meant 
to  denote  the  old  man,  or  the  Christian, 
&c.  The  meaning  is,  as  death  dis 
solves  the  connexion  between  a  wife 
and  her  husband,  and  of  course  the 
obligation  of  the  law  resulting  from 
that  connexion,  so  the  death  of  the 
Christian  to  the  law  dissolves  that 
connexion,  so  far  as  the  scope  of  the 
argument  here  is  concerned,  and  pre 
pares  the  way  for  another  union,  a 
union  with  Christ,  from  which  a  new 
and  more  efficient  obligation  results. 
The  design  is  to  show  that  the  new 
connexion  would  accomplish  more  im 
portant  effects  than  the  old.  If  Ye  also 
are  become  dead  to  the  law.  Notes,  ch. 
vi.  3,  4,  8.  The  connexion  between  us 
and  the  law  is  dissolved,  so  far  as  the 
scope  of  the  apostle's  argument  is  con 
cerned.  He  does  not  say  that  we  are 
dead  to  it,  or  released  from  it  as  a  rule 
of  duty,  or  as  a  matter  of  obligation  to 
obey  it;  for  there  neither  is,  nor  can 
be,  any  such  release,  but  we  are  dead 
to  it  as  a  way  of  justification  and  sanc- 
tification.  In  the  great  matter  of  ac 
ceptance  with  God,  we  have  ceased  to 
rely  on  the  law,  having  become  dead 
to  it,  and  having  embraced  another 
plan.  V  By  the  body  of  Christ.  That 
is,  by  his  body  crucified;  or  in  other 
words,  by  his  death.  Comp.  Eph. 
ii.  15,  "  Having  abolished  in  his  flesh 
the  enmity,"  &c.  i.  e.  by  his  death. 
Col.  i.  22,  "  In  the  body  of  his  flesh 
through  death,"  &-c.  ii.  14.  1  Pet.  ii. 
24,  "  Who  bare  our  sins  in  his  own 
body  on  the  tree."  The  sense  is,  there 
fore,  that  by  the  death  of  Christ  as  an 
atoning  sacrifice  ;  by  his  suffering  for 
us  that  which  would  be  sufficient  to 
meet  the  demands  of  the  law;  by  his 
taking  our  place,  ho  has  released  ug 


146 


ROMANS.  [A.  D.  60. 


even  to  him  who  is  raised  from  the 
dead,  that  we  should  bring  forth 
fruit a  unto  God. 

5   For  when  we  were  in  b  the 


b  Rom.8,8,9. 


from  the  law  as  a  way  of  justification  ; 
freed  us  from  its  penalty ;  and  saved  us 
from  its  curse.  Thus  released,  we  are 
at  liberty  to  be  united  to  the  law  of 
him  who  has  thus  bought  us  with  his 
blood.  IT  That  ye  should  lie  married 
to  another.  That  you  might  be  united 
to  another,  and  come  under  his  law. 
This  is  the  completion  of  the  illustra 
tion  in  ver.  2,  3.  As  the  woman  that 
is  freed  from  the  law  of  her  husband 
by  his  death, when  married  again  comes 
under  the  authority  of  another,  so  we 
who  are  made  free  from  the  law  and 
its  curse  by  the  death  of  Christ,  are 
brought  under  the  new  law  of  fidelity 
and  obedience  to  him  with  whom  we 
are  thus  united.  The  union  of  Christ 
and  his  people  is  not  unfrequently 
illustrated  by  the  most  tender  of  all 
earthly  connexions,  that  of  a  husband 
and  wife.  Eph.  v.  23 — 30.  Rev.  xxi. 
9,  "  I  will  show  thee  the  bride,  the 
Lamb's  wife."  xix.  7.  ^  Even  to  him 
who  is  raised,  &c.  See  the  force  of 
this  explained,  ch.  vi.  8.  ^  That  we 
should  bring  forth  fruit  unto  God. 
That  we  should  live  a  holy  life.  This 
is  the  point  and  scope  of  all  this  illus 
tration.  The  new  connexion  is  such  as 
will  make  us  holy.  It  is  also  implied 
that  the  tendency  of  the  law  was  only 
to  bring  forth  fruit  unto  death  (ver.  5), 
and  that  the  tendency  of  the  gospel  is 
to  make  man  holy  and  pure.  Com  p. 
Gal.  v.  22,  23. 

5.  For  when,  &c.  The  illustration 
in  this  verse  and  the  following  is  de 
signed  to  show  more  at  length  the  effect 
of  the  law,  whenever  and  wherever  ap 
plied  ;  whether  in  a  state  of  nature  or 
of  grace.  It  was  always  the  same.  It 
was  the  occasion  of  agitation  and  con 
flict  in  a  man's  own  mind.  This  was 
true  when  a  sinner  was  under  convic 
tion  ;  and  it  was  true  when  a  man  was 
a  Christian.  In  all  circumstances  where 


flesh,  the  motions  '  of  sins,  which 
were  by  the  law,  did  work  in  our 
members,  to  bring  forth  fruit  e 
unto  death. 


1  passiont 


the  law  was  applied  to  the  corrupt 
mind  of  man,  it  produced  this  agitation 
and  conflict.  Even  in  the  Christian's 
mind  it  produced  this  agitation  (ver. 
14 — 24),  as  it  had  done  and  would  do 
in  the  mind  of  a  sinner  under  convic 
tion  (ver.  7 — 12),  and  consequently 
there  was  no  hope  of  release  but  in  the 
delivering  and  sanctifying  power  of 
the  gospel  (ver.  25.  ch.  viii.  1 — 3). 
IT  In  the  Jlesh.  Unconverted  ;  subject 
to  the  controlling  passions  and  propen 
sities  of  a  corrupt  nature.  Comp.  ch. 
viii.  8,  9.  The  connexion  shows  that 
this  must  be  the  meaning  here,  and  the 
design  of  this  illustration  is  to  show 
the  effect  of  the  law  before  a  man  is 
converted  (ver.  5 — 12).  This  is  the 
obvious  meaning,  and  all  the  laws  of 
interpretation  require  us  so  to  under 
stand  it.  IT  The  motions  of  sins  (TO. 
™j>7/mra).  This  translation  is  unhap 
py.  The  expression  "  motions  of  sins" 
conveys  no  idea.  The  original  means 
simply  the  passions,  the  evil  affec 
tions,  the  corrupt  desires.  See  the 
margin.  The  expression,  passions  of 
sins,  is  a  Hebraism  meaning  sinful  pas 
sions,  and  refers  here  to  the  corrupt 
propensities  and  inclinations  of  the 
unrenewed  heart.  IT  Which  were  by 
the  law.  Not  that  they  were  originated 
or  created  by  the  law;  for  a  law  does 
not  originate  evil  propensities,  and  a 
holy  law  would  not  cause  sinful  pas 
sions  ;  but  they  were  excited,  called 
up,  inflamed  by  the  law,  which  forbide 
their  indulgence.  IT  Did  icork  in  out 
members.  In  our  body ;  that  is,  in  us. 
Those  sinful  propensities  made  use  of 
our  members  as  instruments,  to  secure 
gratification.  Note,  ch.  vi.  12,  13. 
Comp.  ver.  23.  IT  To  bring  forth  fruit 
unto  death.  To  produce  crime,  agita 
tion,  conflict,  distress,  and  to  lead  to 
death.  We  were  brought  under  the 
dominion  of  death;  and  the  conse- 


A.  D.  60'.] 


CHAPTER  VII. 


147 


6  But  now  we  are  delivered 
from  the  law,1  that  being  dead 
wherein  we  were  held;  that  we 
should  serve  in  newness  of  spi- 


1  or,  being  dead  to  that. 


quence  of  the  indulgence  of  those  pas- 
sions  would  be  fatal.  Comp.  Note,  ch. 
vi.  21. 

6.  But  now.  Under  the  gospel. 
This  verse  states  the  consequences  of 
the  gospel,  in  distinction  from  the 
effects  of  the  law.  The  way  in  which 
this  is  accomplished,  the  apostle  illus 
trates  more  at  length  in  ch.  viii.  with 
which  this  verse  is  properly  connected. 
The  remainder  of  ch.  vii.  is  occupied 
in  illustrating  the  statement  in  ver.  5 
of  the  effects  of  the  law;  and  after 
having  shown  that  its  effects  always 
were  to  increase  crime  and  distress,  he 
is  prepared  in  ch.  viii.  to  take  up  the 
proposition  in  this  verse,  and  to  show 
the  superiority  of  the  gospel  in  pro- 
ducing  peace.  IT  We  are  delivered. 
We  who  are  Christians.  Delivered 
from  it  as  a  means  of  justification,  as  a 
source  of  sanctification,  as  a  bondage 
to  which  we  were  subjected,  and  which 
tended  to  produce  pain  and  death.  It 
does  not  mean  that  Christians  are  freed 
from  it  as  a  rule  of  duty.  IT  That  being 
dead.  Margin,  "Being  dead  to  that." 
There  is  a  variation  here  in  the  MSS. 
Some  read  it,  as  in  the  text,  as  if  the 
Zaic  was  dead  ;  others,  as  in  the  margin, 
as  if  we  were  dead.  The  majority  is  in 
favour  of  the  reading  as  in  the  margin; 
and  the  connection  requires  us  to  under 
stand  it  in  this  sense.  So  the  Syriac, 
the  Arabic,  the  Vulgate,  ^Ethiopic. 
The  sentiment  here,  that  we  are  dead 
to  the  law,  is  that  which  is  expressed 
in  ver.  4.  IT  Wherein  we  were  held. 
That  is.  as  captives,  or  as  slaves.  We 
were  held  in  bondage  to  it,  ver.  1. 
V  That  we  should  serve.  That  we  may 
now  serve  or  obey  God.  IT  In  newness 
of  spirit.  In  a  new  spirit;  or  in  a  new 
and  spiritual  manner.  This  is  a  form 
of  expression  implying,  (1.)  That 
their  service  under  the  gospel  was  to 
be  of  a  new  kind,  differing  from  that 


rit,  and  not  in  the  oldness  of  the 
latter. 

7  What   shall    we   say    then? 
7s   the    law   sin?      God    forbid. 


under  the  former  dispensation.  (2.) 
That  it  was  to  be  of  a  spiritual  nature, 
as  distinguished  from  that  practised  by 
the  Jews.  Comp.  2  Cor.  iii.  6.  Note, 
Rom.  ii.  28,  29.  The  worship  required 
under  the  gospel  is  uniformly  described 
as  that  of  the  spirit  and  the  heart, 
rather  than  that  of  form  and  ceremony. 
John  iv.  23,  "The  true  worshippers 
shall  worship  the  Father  in  spirit  and 
in  truth."  Phil.  iii.  3  IT  And  not  in 
the  oldness  of  the  letter.  Not  in  the 
old  letter.  It  is  implied  here  in  this, 
(1.)  That  the  form  of  worship  here 
described  pertained  to  an  old  dispensa 
tion  that  had  now  passed  away ;  and 
(2.)  That  that  was  a  worship  that  was 
in  the  letter.  To  understand  this,  it  is 
necessary  to  remember  that  the  law 
which  prescribed  the  forms  of  worship 
among  the  Jews,  was  regarded  by  the 
apostle  as  destitute  of  that  efficacy  and 
power  in  renewing  the  heart  which  he 
attributed  to  the  gospel.  It  was  a  ser 
vice  consisting  in  external  forms  and 
ceremonies  ;  in  the  offering  of  sacri 
fices  and  of  incense,  according  to  the 
literal  requirement  of  the  law  rather 
than  the  sincere  offering  of  the  heart. 
2  Cor.  iii.  6,  "  The  letter  killcth ;  the 
spirit  giveth  life."  John  vi.  63.  Heb.  x. 
1 — 4  ;  ix.  9,  10.  It  is  not  to  be  denied 
that  there  were  many  holy  persons  un 
der  the  law,  and  that  there  were  many 
spiritual  offerings  presented,  but  it  is  at 
the  same  time  true  that  the  great  mas? 
of  the  people  rested  in  the  mere  form 
and  that  the  service  offered  was  thv 
mere  service  of  the  letter,  and  not  of 
the  heart.  The  main  idea  is,  that  th.6 
services  under  the  gospel  are  purely  and 
entirely  spiritual,  the  offering  of  the 
heart,  and  not  the  service  rendered  by 
external  forms  and  rites. 

7.  What  shall  tc«  say  then?  The 
objection  which  is  here  urged  is  one 
that  would  very  naturally  rise,  and 


148 


ROMANS. 


Nay,  I  had  not  a  known  sin,  but 
by  the  law  :  for  I  had  not  known 


which  we  may  suppose  would  be  urged 
with  no  slight  indignation.  The  Jew 
would  ask,  "  Are  we  then  to  suppose 
that  the  holy  law  of  God  is  not  only 
insufficient  to  sanctify  us,  but  that  it  is 
the  mere  occasion  of  increased  sin  ? 
Is  its  tendency  to  produce  sinful  pas 
sions,  and  to  make  men  worse  than 
they  were  before  ?"  To  this  objection 
the  apostle  replies  with  great  wisdom, 
by  showing  that  the  evil  was  not  in  the 
luw,  but  in  man ;  that  though  these 
effects  often  followed,  yet  that  the  law 
itself  was  good  and  pure.  IT  Is  the 
law  sin?  Is  it  sinful?  Is  it  evil?  For 
if,  as  it  is  said  in  ver.  5,  the  sinful 
passions  were  "  by  the  law,"  it  might 
naturally  be  asked  whether  the  law 
itself  was  not  an  evil  thing?  IT  God 
forbid.  Note,  ch.  iii.  4.  1T  Nay,  I 
had  not  known  sin.  The  word  trans- 
lated  nay  (aAA«)  means  more  properly 
but;  and  this  would  have  more  correctly 
expressed  the  sense,  '  I  deny  that  the 
law  is  sin.  My  doctrine  does  not  lead 
to  that;  nor  do  I  affirm  that  it  is  evil. 
I  strongly  repel  the  charge  ;  BUT,  not 
withstanding  this,  I  still  maintain  that 
it  had  an  cftect  in  exciting  sins,  yet  so 
as  that  /  perceived  that  the  law  itself 
was  good.'  ver.  8 — 12.  At  the  same 
time,  therefore,  that  the  law  must  be 
admitted  to  be  the  occasion  of  exciting 
sinful  feelings,  by  crossing  the  inclina 
tions  of  the  rnirid,yet  the  fault  was  not 
to  be  traced  to  the  law.  The  apostle 
in  these  verses  refers,  doubtless,  to  the 
state  of  his  mind  before  he  found  that 
peace  which  the  gospel  furnishes  by 
the  pardon  of  sin.  IT  But  by  ihe  law. 
ch.  iii.  20.  By  the  law  here,  the  apos 
tle  has  evidently  in  his  eye  every  law 
of  God,  however  made  known.  He 
means  to  say  that  the  effect  which  he 
describes  attends  all  law,  and  this  effect 
he  illustrates  by  a  single  instance 
drawn  Irorn  the  tenth  commandment. 
When  he  says  that  he  should  not  have 
known  sin,  he  evidently  means  to 


lust,    '  except   the   law 
b  Thou  shalt  not  covet. 


[A.  D.  60. 
had   said 


,  concupiscence. 


affirm,  that  he  had  not  understood  thai 
certain  things  were  sinful  unless  they 
had  been  forbidden  ;  and  having  stated 
this,  he  proceeds  to  another  thing,  to 
show  the  effect  of  their  being  thus  for 
bidden  on  his  mind.  He  was  not  mere 
ly  acquainted  abstractly  with  the  na 
ture  and  existence  of  sin,  with  what 
constituted  crime  because  it  was  for 
bidden,  but  he  was  conscious  of  a  cer 
tain  effect  on  his  mind  resulting  from 
this  knowledge,  and  from  the  effect  of 
strong,  raging  desires  when  thus  re 
strained,  ver.  8,  9.  IT  For  I  had  not 
known  lust.  I  should  not  have  been 
acquainted  with  the  nature  of  the  sin 
of  covetousness.  The  desire  might  have 
existed,  but  he  would  not  have  known 
it  to  be  sinful,  and  he  would  not  have 
experienced  that  raging,  impetuous, 
and  ungoverned  propensity  which  he 
did  when  he  found  it  to  be  forbidden. 
Man  without  law  might  have  the  strong 
feelings  of  desire.  He  might  covet  that 
which  others  possessed.  He  might  take 
property,  or  be  disobedient  to  parents; 
but  he  would  not  know  it  to  be  evil.  The 
law  fixes  bounds  to  his  desires,  and 
teaches  him  what  is  right  and  what  is 
wrong.  It  teaches  him  where  lawful 
indulgence  ends,  and  where  sin  begins. 
The  word  "  lust  "  here  is  not  limited  as 
it  is  with  us.  It  refers  to  all  covetous 
desires;  to  all  wishes  for  that  which 
is  forbidden  us.  IT  Except  the  law  had 
said.  In  the  tenth  commandment.  Ex. 
xx.  17.  IF  Thou  shalt  not  covet.  This  is 
the  beginning  of  the  command,  and  all 
the  rest  is  implied.  The  apostle  knew 
that  it  would  be  understood  without 
repeating  the  whole.  This  particular 
commandment  he  selected  because  it 
was  more  pertinent  than  the  others  to 
his  purpose.  The  others  referred  par- 
ticularly  to  external  actions.  But  his 
object  was  to  show  the  effect  of  sin  on 
the  mind  and  conscience.  He  there 
fore  chose  one  that  referred  particu 
larly  to  the  desires  of  the  heart. 


A.  D.  60.] 


CHAPTER  VII. 


149 


8  But  sin,  taking  occasion  by 
the    commandment,    wrought   in 

8.  But  sin.  To  illustrate  the  effect 
of  the  law  on  the  mind,  the  apostle  in 
this  verse  depicts  its  influence  in  ex- 
citing  to  evil  desires  and  purposes. 
Perhaps  nowhere  has  he  evinced  more 
consummate  knowledge  of  the  human 
heart  than  here.  He  brings  an  illustra 
tion  that  might  have  escaped  most  per 
sons,  but  which  goes  directly  to  es 
tablish  his  position  that  the  law  is 
insufficient  to  promote  the  salvation  of 
man.  Sin  here  is  personified.  It  means 
not  a  real  entity ;  not  a  physical  sub 
sistence  ;  not  something  independent  of 
the  mind,  having  a  separate  existence, 
and  lodged  in  the  soul,  but  it  means  the 
corrupt  passions,  inclinations,  and  de 
sires  of  the  mind  itself.  Thus  we  say 
that  lust  burns,  and  ambition  rages, 
and  envy  corrodes  the  mind,  without 
meaning  that  lust,  ambition,  or  envy 
are  any  independent  physical  subsist 
ences,  but  meaning  that  the  wind  that 
is  ambitious,  or  envious,  is  thus  ex 
cited.  TF  Taking  occasion.  The  word 
occasion  (a^op^^v)  properly  denotes 
any  material,  or  preparation  for  accom 
plishing  any  thing  ;  then  any  opportu 
nity,  occasion,  &c.  of  doing  it.  Here  it 
means  that  the.  law  was  the  exciting 
cause  of  sin;  or  was  that  which  called 
the  sinful  principle  of  the  heart  into 
exercise.  But  for  this,  the  effect 
here  described  would  not  have  existed. 
Thus  we  say  that  a  tempting  object 
of  desire  presented  is  the  exciting  cause 
of  covetousness.  Thus  an  object  of 
ambition  is  the  exciting  cause  of  the 
principle  of  ambition.  Thus  the  pre 
sentation  of  wealth,  or  of  advantages 
possessed  by  others  which  we  have  not, 
may  excite  eovetousness,  or  envy.  Thus 
the  fruit  presented  to  Eve  was  the  ex 
citing  cause  of  sin;  the  wedge  of  gold 
to  Achan  excited  his  covetousness. 
Had  not  these  objects  been  presented, 
the  evil  principles  of  the  heart  might 
have  slumbered,  and  never  have  been 
called  ibrth.  And  hence  no  men  under 
stand  the  full  force  of  their  native  pro- 
N  2 


me  all  manner  of  concupiscence. 
For  without  the  law,  sin  was  dead. 


pensities  until  some  object  is  presented 
that  calls  them  forth  into  decided 
action.  The  occasion  which  called 
these  forth  in  the  mind  of  Paul  was 
the  law  crossing  his  path,  and  irrita 
ting  and  exciting  the  native  strong 
inclinations  of  the  mind.  1T  By  the 
commandment.  By  all  law  appointed 
to  restrain  and  control  the  mind. 
IF  Wrought  in  me.  Produced  or  work 
ed  in  me.  The  word  used  here  means 
often  to  operate  in  a  powerful  and  effi 
cacious  manner.  (Doddridge.}  IF  All 
manner  of.  Greek,  "All  desire."  Every 
species  of  unlawful  desire.  It  was  not 
confined  to  one  single  desire,  but  ex 
tended  to  every  thing  which  the  law 
declared  to  be  wrong.  IF  Concupis 
cence.  Unlawful  or  irregular  desire. 
Inclination  for  unlawful  enjoyments. 
The  word  is  the  same  which  in  ver.  7 
is  rendered  lust.  If  it  be  asked  in  what 
way  the  law  led  to  this,  we  may  reply 
that  the  main  idea  here  is,  that  oppo 
sition  by  law  to  the  desires  and  pas- 
sions  of  wicked  men  only  tends  to  in 
flame  and  exasperate  them.  This  is  the 
case  with  regard  to  sin  in  every  form. 
An  attempt  to  restrain  it  by  force;  to 
denounce  it  by  laws  and  penalties;  to 
cross  the  path  of  wickedness;  only 
tends  to  irritate,  and  to  excite  into 
living  energy,  that  which  otherwise 
would  be  dormant  in  the  bosom.  This 
it  does,  because,  (1.)  It  crosses  the 
path  of  the  sinner,  and  opposes  his  in 
tention,  and  the  current  of  his  feelings 
and  his  life.  (2.)  The  law  acts  the 
part  of  a  detector,  and  lays  open  to 
view  that  which  was  in  the  bosom,  but 
was  concealed.  (3.)  Such  is  the  depth 
and  obstinacy  of  sin  in  man,  that  the 
very  attempt  to  restrain  often  only  serves 
to  exasperate,  and  to  urge  to  greater 
deeds  of  wickedness.  Restraint  by  law 
rouses  the  mad  passions ;  urges  to 
greater  deeds  of  depravity;  makes  the 
sinner  stubborn,  obstinate,  and  more 
desperate.  The  very  uttempt  to  set  up 
authority  over  him  throws  him  into  a 


150  ROMANS.  [A.  D.  60 

9  For  I  was  alive  without  the  I  mandment  came,  sin  revived,  and 
(aw   once  :    but    when    the   com- 1  I  died. 


posture  of  resistance,  and  makes  him  a 
party,  and  excites  all  the  feelings  of 
party  rage.  Any  one  may  have  wit 
nessed  this  effect  often  on  the  mind  of 
i  wicked  and  obstinate  child.  (4.)  This 
is  particularly  true  in  regard  to  a  sin- 
fler.  He  is  calm  often,  and  apparently 
tranquil.  But  let  the  law  of  God  be 
brought  home  to  his  conscience,  and 
he  becomes  maddened  and  enraged. 
He  spurns  its  authority,  yet  his  con 
science  tells  him  it  is  right;  he  attempts 
to  throw  it  off,yet  trembles  at  its  pow 
er  ;  and  to  show  his  independence,  or 
his  purpose  to  sin,  he  plunges  into 
iniquity,  and  becomes  a  more  dread 
ful  and  obstinate  sinner.  It  becomes 
a  struggle  for  victory ;  and  in  the  con 
troversy  with  God  he  resolves  not  to  be 
overcome.  It  accordingly  happens  that 
many  a  man  is  more  profane,  blasphe 
mous  and  desperate  when  under  convic 
tion  for  sin  than  at  other  times.  In  revi 
vals  of  religion  it  often  happens  that  men 
evince  violence,  and  rage,  and  cursing, 
which  they  do  not  in  a  state  of  spirit 
ual  death  in  the  church  ;  and  it  is  often 
a  very  certain  indication  that  a  man  is 
under  conviction  for  sin  when  he  be 
comes  particularly  violent,  and  abusive, 
and  outrageous  in  his  opposition  to 
God.  (5.)  The  effect  here  noticed  by 
the  apostle  is  one  that  has  been  observ 
ed  at  all  times,  and  by  all  classes  of 
writers.  Thus  Cato  says  (Livy,  xxxiv. 
4),  "  Do  not  think,  Romans,  that  it  will 
be  hereafter  as  it  was  before  the  law 
was  enacted.  It  is  more  safe  that  a 
bad  man  should  not  be  accused,  than 
that  he  should  be  absolved  ;  and  luxury 
not  excited  would  be  more  tolerable 
than  it  will  be  now,  by  the  very  chains 
irritated  and  excited  as  a  wild  beast." 
Thus  Seneca  says  (de  dementia,  i.  23), 
"  Parricides  began  with  the  law. "  Thus 
Horace  (Odes,  i.  3),  u  The  human  race, 
bold  to  endure  all  things,  rushes  through  j 
forbidden  crimes."  Thus  Ovid  (Amor, 
iii.  4),  "We  always  endeavour  to  ob-  ' 
tain  that  which  is  forbidden,  and  desire  ' 
that  which  is  denied."  (These  pas- ! 


sages  are  quoted  from  Tholuck.)  See 
also  Prov.  ix.  17,  "Stolen  waters  are 
sweet,  and  bread  eaten  in  secret  is  plea- 
sant."  If  such  be  the  effect  of  the  law, 
then  the  inference  of  the  apostle  is  un 
avoidable,  that  it  is  not  adopted  to  save 
and  sanctify  man.  V  For  without  the 
law.  Before  it  was  given  ;  or  where 
it  was  not  applied  to  the  mind.  1  Sin 
was  dead.  It  was  inoperative,  inac 
tive,  unexcited.  This  is  evidently  in  a 
comparative  sense.  The  connexion  re 
quires  us  to  understand  it  only  so  far 
as  it  was  excited  by  the  law.  Men's 
passions  would  exist ;  but  without  law 
they  would  not  be  known  to  be  evil, 
and  they  would  not  be  excited  into 
wild  and  tumultuous  raging. 

9.  For  /.  There  seems  to  be  no 
doubt  that  the  apostle  here  refers  to  his 
own  past  experience.  Yet  in  this  he 
speaks  the  sentiment  of  all  who  are  un 
converted,  and  who  are  depending  on 
their  own  righteousness.  IT  Was  alive. 
This  is  opposed  to  what  he  immedi 
ately  adds  respecting  another  state,  in 
which  he  was  when  he  died.  It  must 
mean,  therefore,  that  he  had  a  certain 
kind  of  peace;  he  deemed  himself  se 
cure  ;  he  was  free  from  the  convictions 
of  conscience  and  the  agitations  of 
alarm.  The  state  to  which  he  refers 
here  must  be  doubtless  that  to  which 
he  himself  elsewhere  alludes,  when  he 
deemed  himself  to  be  righteous,  depend 
ing  on  his  own  works,  and  esteeming" 
himself  to  be  blameless.  Phil.  iii. 4 — 6. 
Acts  xxiii.  ]  ;  xxvi.  4,  5.  It  means 
that  he  was  then  free  from  those  agita 
tions  and  alarms  which  he  afterwards 
experienced  when  he  was  brought  under 
conviction  for  sin.  At  tbnt  time,  though 
he  had  the  law,  and  was  attempting  to 
obey  it,  yet  he  was  unacquainted  with 
its  spiritual  and  holy  nature.  He  aim 
ed  at  external  conformity.  Its  claims 
on  the  heart  were  unfplt.  This  is  the 
condition  of  every  self-confident  sin 
ner,  and  of  every  one  who  is  unawa- 
ken-d.  ^  \\ithou*  the  law.  Not  that 
Paul  was  ever  re^Hy  without  the  law. 


A.D.  60.] 
10    And 


CHAPTER  VII. 


151 


the    commandmenty 


aEzek.20.11,&c. 


that  is,  without  the  law  of  Moses  ;  but 
he  means  before  the  law  was  applied  to 
his  heart  in  its  spiritual  meaning,  and 
with  power.  ^  But  when  the  com 
mandment,  came.  When  it  was  ap 
plied  to  the  heart  and  conscience.  This 
is  the  only  intelligible  sense  of  the  ex 
pression  ;  for  it  cannot  refer  to  the  time 
when  the  law  was  given.  When  this 
was,  the  apostle  does  not  say.  But  the 
expression  denotes  whenever  it  was  so 
applied  ;  when  it  was  urged  with  power 
and  efficacy  on  his  conscience,  to  con 
trol,  restrain,  and  threaten  him,  it  pro 
duced  this  effect.  We  are  unacquaint 
ed  with  the  early  operations  of  his 
mind,  and  with  his  struggles  against 
conscience  and  duty.  We  know  enough 
of  him  before  conversion,  however,  to 
be  assured  that  he  was  proud,  impetu 
ous,  and  unwilling  to  be  restrained. 
See  Acts  viii.  ix.  In  the  state  of  his 
self-confident  righteousness  and  impe 
tuosity  of  feeling,  we  may  easily  sup 
pose  that  the  holy  law  of  God,  which 
is  designed  to  restrain  the  passions,  to 
humble  the  heart,  and  to  rebuke  pride, 
would  produce  only  irritation,  and  im 
patience  of  restraint  and  revolt.  IT  Sin 
revived.  Lived  again.  This  means 
that  it  was  before  dormant  (ver.  8),  but 
was  now  quickened  into  new  life.  The 
word  is  usually  applied  to  a  renewal  of 
life  (Rom.  xiv.  19.  Luke  xv.  24,  32), 
but  here  it  means  substantially  the  same 
as  the  expression  in  ver.  8,  "  Sin.  .  .  . 
wrought  in  me  all  manner  of  concupis 
cence."  The  power  of  sin,  which  was 
before  dormant,  became  quickened  and 
active.  IT  /  died.  That  is,  I  was  by 
it  involved  in  additional  guilt  and  mi 
sery.  It  stands  opposed  to  "  I  was 
alive,"  and  must  mean  the  opposite  of 
that ;  and  evidently  denotes  that  the 
effect  of  the  commandment  was  to  bring 
him  under  what  he  calls  death  (comp. 
ch.  v.  12,  14,  15) ;  that  is,  sin  reigned, 
and  raged,  and  produced  its  withering 
and  condemned  effects  ;  it  led  to  aggra 
vated  guilt  and  misery.  The  sense  may 
be  thus  expressed — that  before,  he  was 


which  was  ordained   to   life,  tt  I 
found  to  be  unto  death. 


self-confident  and  secure,  but  that  by 
the  commandment  he  was  stricken 
down  and  humbled,  his  self-confidence 
was  blasted,  and  his  hopes  were  pros 
trated  in  the  dust.  Perhaps  no  words 
would  better  express  the  humble,  sub 
dued,  melancholy,  and  helpless  state  of 
a  converted  sinner  than  the  expressive 
phrase  "/  died."  The  essential  idea 
here  is,  that  the  law  did  not  answer  the 
purpose  which  the  Jew  would  claim 
for  it,  to  sanctify  the  soul  and  to  give 
comfort,  but  that  all  its  influence  on 
the  heart  was  to  produce  aggravated, 
unpardoned  guilt  and  wo. 

10.    And   the     commandment.     The 
law  to  which  he  had  referred  before. 
IF  Which  was  ordained  to  life.     Which 
was  intended  to  produce  life,  or  happi 
ness.      Life    here    stands    opposed    to 
death,  and  means  felicity,  peace,  eter 
nal   bliss.     Note,  John  iii.  36.     When 
j  the  apostle  says  that  it  was  ordained  to 
j  life,  he  probably  has   reference   to  the 
j  numerous   passages   in  the  Old  Testa 
ment  which  speak  of  the   law  in  this 
!  manner.   Lev.  xviii.  5,  "  Ye  shall  keep 
i  my  statutes  and  my  judgments  ;  which 
!  if  a  man   do,  he  shall  live   in  them." 
!  Ezck.  xx.  11.  13. 21;  xviii.  9.  21.     The 
'  meaning  of  these  passages,  in  connex 
ion  with  this  declaration  of  Paul,  may 

•  be   thus  expressed  :     (1.)     The  law  is 
1  good  ;  it  has  no  evil,  and  is  itself  fitted 

to  produce  no  evil.  (2.)  If  man  was 
pure,  and  it  was  obeyed  perfectly,  it 

•  would  produce  life  and  happiness  only. 
On  those  who  have   obeyed  it  in  hea- 

i  ven,   it  has  produced   only  happiness. 

|  (3.)  For  this  it  was  ordained  ;  it  is 
adapted  to  it;  and  when  perfectly  obey 
ed,  it  produces  no  other  effect.  But, 

|  (4.)  Man  is  a  sinner ;  he  has  not 
obeyed  it ;  and  in  sucli  a  case  the  law 
threatens  wo.  It  crosses  the  inclination 
of  man,  and  instead  of  producing  peace 
and  life,  as  it  would  on  a  being  per 
fectly  holy,  it  produces  only  wo  and 
crime.  The  law  of  a  parent  may  be 
good,  and  may  be  appointed  to  pro- 
mote  the  happiness  of  his  children ;  it 


152 


ROMANS. 


[A.  D.  60. 


11  For  sin,  taking  occasion  by 
the  commandment,  deceived  me, 
and  by  it  slew  me. 

12  A\7herefore  the  law  a  is  holy; 


\nay  be  admirably  fitted  to  it  if  all  were 
obedient ;  yet  in  the  family  there  may 
be  one  obstinate,  self-willed,  and  stub- 
born  child,  resolved  to  indulge  his  evil 
passions,  and  the  results  to  him  would 
be  wo  arid  despair.  The  command 
ment,  which  was  ordained  for  the  good 
of  the  family,  and  which  would  be 
adapted  to  promote  their  welfare,  he 
alone,  of  all  the  number,  would  find  to 
be  unto  death.  T  /  found.  It  was  to 
me.  It  produced  this  effect.  ^  Unto 
death.  Producing  aggravated  guilt  and 
condemnation,  ver.  9. 

11.  For  sin.  This  verse  is  a  repeti 
tion,  with  a  little  variation,  of  the  sen 
timent  in  ver.  8.  IT  Deceived  me.  The 
word  here  used  properly  means  to  lead 
or  seduce  from  the  right  way ;  and 
then  to  deceive,  solicit  to  sin,  cause  to 
err  from  the  way  of  virtue.  Rom.  xvi. 
18.  1  Cor.  iii.  18.  2  Cor.  xi.  3,  "  The 
serpent  beguiled  Eve  through  his  sub- 
tilty."  2  Thess.  ii.  3.  The  meaning 
here  seems  to  be,  that  his  corrupt  and 
rebellious  propensities,  excited  by  the 
law,  led  him  astray  ;  caused  him  more 
and  more  to  sin;  practised  a  species  of 
deception  on  him  by  urging  him  on 
headlong,  and  without  deliberation,  into 
aggravated  transgression.  In  this  sense, 
all  sinners  are  decived.  Their  passions 
urge  them  on,  deluding  them,  and  lead 
ing  them  farther  and  farther  from  hap 
piness,  and  involving  them,  before  they 
are  aware,  in  crime  and  death.  No 
being  in  the  universe  is  more  deluded 
than  a  sinner  in  the  indulgence  of  evil 
passions.  The  description  ot  Solomon 
in  a  particular  case  will  apply  to  all. 
Prov.  vii.  21—23. 

"  With  much  fair  speech  she  caused  him 

to  yield, 
With  the  flattering  of  her  lips  she  forced 

him. 

He  goeth  after  her  straightway, 
As  an  ox  goeth  to  the  slaughter 


land  the  commandment  holy,  and 


just,  and  good. 
13    Was   then 


that   which    is 


good  made  death  unto  me  ?     God 


Or  as  a  fool    to  the   correction    of  the 

stocks ; 

Till  a  dart  strike  through  his  liver, 
As  a  bird  hasteth  to  the  snare." 

IT  By  it.  By  the  law.  ver.  8.  IT  Slew 
me.  Meaning  the  same  as  "  I  died." 
ver.  8. 

12.  Wherefore.     So  that.     The  con- 
elusion  to  which  we  come  is,  that  the 
law  is  not  to  be   blamed,  though  these 
are  its  effects  under  existing  circum 
stances.     The  source  of  all  this  is  not 
the  law,  but  the  corrupt  nature  of  man. 
The  law  is  good  ;  and  yet  the  position 
of  the  apostle  is  true,  that  it  is  not  adapt 
ed  to  purify  the  heart  of  fallen  man.  Its 
tendency  is  to  excite  increased  guilt, 
conflict,  alarm,  and  despair.  This  verse 
contains  an  answer  to  the  question  in 
ver.  7,  "  Is  the  law  sin  ?"     IT  Is  holy. 
Is  not  sin.    Comp.  ver.  7.    It  is  pure  in 
its  nature.     IT  And  the  commandment. 
The  word  commandment  is  here  syno 
nymous    with    the    law.      It    properly 
means  that  which  is  enjoined.   1T  Holy. 
Pure.    IT  Just.    Righteous  in  its  claims 
and  penalties.      It  is  not  unequal  in  its 
exactions.  IT  Good.  In  itself  good;  and 
in  its  own  nature  tending  to  produce 
happiness.    The  sin  and  condemnation 
of  the  guilty  is   not  the  fault  of  the 
law.    If  obeyed,  it  would  produce  hap 
piness  every  where.    See  a  most  beau 
tiful  description  of  the  law  of  God  in 
Ps.  xix.  7—11. 

13.  Was   then  that   which   is   good, 
&c.      This  is  another  objection,  which 
the  apostle  proceeds  to  answer.     The 
objection  is  this,  'Can  it  be  possible  that 
that  which  is  admitted  to  be  good  and 
pure,  should  be  changed  into  evil?  Can 
that  which  tends  to  life,  be  made  death 
to  a  man?'  In  answer  to  this,  the  apos 
tle  repeats  that  the  fault  was  not  in  the 
law,  but  was  in  himself,  and  in  his  sinful 
propensities.  IT  Made  death,  ver.  8,  10. 
IT  God  forbid.  Note,  ch.  iii.  4.     f  But 


A.  D.  60.] 


CHAPTER  VII. 


153 


forbid.     But   sin,    that  it  might 


appear  sin 


working  death  in  me 


by  that  which  is  good  ;  that  sin  by 


.Jin.  This  is  a  personification  of  sin  as 
in  ver.  8.  IT  That  it  might  appear  sin. 
That  it  might  develope  its  true  na 
ture,  and  no  longer  be  dormant  in  the 
mind.  The  law  of  God  is  often  a  p. 
plied  to  a  man's  conscience,  that  he 
may  see  how  deep  and  desperate  is  his 
depravity.  No  man  knows  his  own 
heart  until  the  law  thus  crosses  his  path, 
and  shows  him  what  he  is.  IT  By  the 
commandment.  Note,  ver.  8.  IT  Might 
become  exceeding  sinful.  In  the  origi 
nal  this  is  a  very  strong  expression, 
and  is  one  of  those  used  by  Paul  to 
express  strong  emphasis,  or  intensity 
(*a$  i;r£p/?oXr>).  By  hyperboles.  In 
an  excessive  degree ;  to  the  utmost 
possible  extent.  I  Cor.  xii.  31.  2  Cor. 
i.  8;  iv.  7 ;  xii.  7.  Gal.  i.  13.  The  phrase 
occurs  in  each  of  those  places.  The 
sense  here  is,  that  by  the  giving  of  the 
command,  and  its  application  to  the 
mind,  sin  was  completely  developed  ; 
it  was  excited,  inflamed,  aggravated, 
and  showed  to  be  excessively  malig 
nant  and  deadly.  It  was  not  a  dor 
mant,  slumbering  principle  ;  but  it  was 
awfully  opposed  to  God  and  his  law. 
Calvin  hap  well  expressed  the  sense  : 
"  It  was  proper  that  the  enormity  of 
sin  should  be  revealed  by  the  law ;  be 
cause  unless  sin  should  break  forth  by 
some  dreadful  and  enormous  excess 
(as  they  say),  it  would  not  be  known  to 
be  sin.  This  excess  exhibits  itself  the 
more  violently,  while  it  turns  life  into 
death."  The  sentiment  of  the  whole 
is,  that  the  tendency  of  the  law  is  to 
excite  the  dormant  sin  of  the  bosom 
into  active  existence,  and  to  reveal  its 
true  nature.  It  is  desirable  that  that 
should  be  done,  and  as  that  is  all  that 
the  law  accomplishes,  it  is  not  adapted 
to  sanctify  the  soul.  To  show  that 
this  was  the  design  of  the  apostle,  it 
is  desirable  that  sin  should  be  thus 
seen  in  its  true  nature,  because,  (1.) 
Man  should  be  acquainted  with  his 
true  character.  He  should  not  deceive 


the  commandment  might  become 
exceeding  sinful. 

14  For  we  know  that  the  law 


himself.  (2.)  Because  it  is  one  part 
of  God's  plan  to  develope  the  secret  feel 
ings  of  the  heart,  and  to  show  to  all 
creatures  what  they  are.  (3.)  Because 
only  by  knowing  this,  will  the  sinner 
be  induced  to  take  a  remedy,  and  strive 
to  be  saved.  God  often  thus  svffers 
men  to  plunge  into  sin ;  to  act  out 
their  nature,  that  they  may  see  them- 
selves,  and  be  alarmed  at  the  conse 
quences  of  their  own  crimes. 

14.  The  remainder  of  this  chapter 
has  been  the  subject  of  no  small  degree 
of  controversy.  The  question  has  been 
whether  it  describes  the  state  of  Paul 
before  his  conversion,  or  afterwards.  It 
is  not  the  purpose  of  these  Notes  to 
enter  into  controversy,  or  into  extended 
discussion.  But  after  all  the  attention 
which  I  have  been  able  to  give  to  this 
passage,  I  regard  it  as  describing  the 
state  of  a  man  under  the  gospel,  as 
descriptive  of  the  operations  of  th& 
mind  of  Paul  subsequent  to  his  con- 
version.  This  interpretation  is  adopted 
for  the  following  reasons  :  (1.)  Because 
it  seems  to  me  to  be  the  most  obvious. 
It  is  that  which  will  strike  plain  men 
as  being  the  natural  meaning;  men 
who  have  not  a  theory  to  support,  and 
who  understand  language  in  its  usual 
sense.  (2.)  Because  it  agrees  with 
the  design  of  the  apostle,  which  is  to 
show  that  the  law  is  not  adapted  to 
produce  sanctification  and  peace.  This 
he  had  done  in  regard  to  a  man  before 
he  was  converted,  If  this  relates  to  the 
same  period,  then  it  is  a  useless  dis 
cussion  of  a  point  already  discussed. 
If  it  relates  to  that  period  also,  then 
there  is  a  large  field  of  action,  including 
the  whole  period  after  a  man's  conver 
sion  to  Christianity,  in  which  the  ques 
tion  might  still  be  unsettled,  whether 
the  law  there  might  not  be  adapted  to 
sanctify.  The  apostle  therefore  makes 
thorough  work  with  the  argument,  and 
shows  that  the  cperation  of  the  law  is 
everywhere  the  same.  (3.)  Because 


154 


ROMANS. 


[A.  D.  60 


the  expressions  which  occur  are  such 
as  cannot  be  understood  of  an  impeni 
tent  sinner.  See  Notes  on  ver.  15,  22. 
(4.)  Because  it  accords  with  parallel 
expressions  in  regard  to  the  state  of 
the  conflict  in  a  Christian's  mind.  (5.) 
Because  there  is  a  change  made  here 
from  the  past  tense  to  the  present.  In 
ver.  7,  &c.  he  had  used  the  past  tense, 
evidently  describing  some  former  state. 
In  ver.  14  there  is  a  change  to  the  pre 
sent,  a  change  inexplicable,  except  on 
the  supposition  that  he  meant  to  de 
scribe  some  state  different  from  that  be 
fore  described.  That  could  be  no  other 
than  to  carry  his  illustration  forward  in 
showing  the  inefficacy  of  the  law  on  a 
man  in  his  renewed  state;  or  to  show 
that  such  was  the  remaining  depravity 
of  the  man,  that  it  produced  substan 
tially  the  same  effects  as  in  the  former 
condition.  (6.)  Because  it  accords  with 
the  experience  of  Christians,  and  not 
with  sinners.  It  is  just  such  language 
as  plain  Christians,  who  are  acquainted 
with  their  own  hearts,  use  to  express 
their  feelings.  I  admit  that  this  last 
consideration  is  not  by  itself  conclusive ; 
but  if  the  language  did  not  accord  with 
the  experience  of  the  Christian  world, 
it  would  be  a  strong  circumstance 
against  any  proposed  interpretation. 
The  view  which  is  here  expressed  of 
this  chapter,  as  supposing  that  the  pre 
sent  part  (ver.  7 — 13)  refers  to  a  man 
in  his  unregenerate  state,  and  that  the 
remainder  describes  the  effect  of  the 
law  on  the  mind  of  a  renewed  man, 
was  adopted  by  studying  the  chapter 
itself,  without  aid  from  any  writer.  I  am 
happy,  however,  to  find  that  the  views 
thus  expressed  are  in  accordance  with 
those  of  the  late  Rev.  Dr.  J.  P.  Wilson, 
than  whom,  perhaps,  no  man  was  ever 
better  qualified  to  interpret  the  Scrip 
tures.  He  says,  "  In- the  fourth  verse, 
he  (Paul)  changes  to  the  first  person 
plural,  because  he  intended  to  speak  of 
the  former  experience  of  Christians, 
who  had  been  Jews.  In  the  seventh 
verse,  he  uses  the  first  person  singular, 
but  speaks  in  the  past  tense,  because 
he  describes  his  own  experience  when 
he  was  an  unconverted  Pharisee.  In 


the  fourteenth  verse,  and  tmto  the  end 
of  the  chapter,  he  uses  the  first  person 
singular,  and  the  present  tense,  because 
he  exhibits  his  own  experience  since 
he  became  a  Christian  and  an  apostle." 
IT  We  know.  We  admit,  it  is  a  con 
ceded,  well-understood  point.  IT  That 
the  law  is  spiritual.  This  does  not 
mean  that  the  law  is  designed  to  con 
trol  the  spirit,  in  contradistinction  from 
the  body,  but  it  is  a  declaration  show 
ing  that  the  evils  of  which  he  was 
speaking  were  not  the  fault  of  the  law. 
That  was  not,  in  its  nature,  sensual, 
corrupt,  earthly,  carnal ;  but  was  pure 
and  spiritual.  The  effect  described 
was  not  the  fault  of  the  law,  but  of  the 
man,  who  was  sold  under  sin.  The 
word  spiritual  is  often  thus  used  to  de 
note  that  which  is  pure  and  holy,  in 
opposition  to  that  which  is  fleshly  or 
carnal.  Ch.  viii.  5,  6.  Gal.  v.  16—23. 
The  flesh  is  described  as  the  source  of 
evil  passions  and  desires :  the  spirit  as 
the  source  of  purity ;  or  as  that  which 
is  agreeable  to  the  proper  influences  of 
the  Holy  Spirit.  If  But  I  am.  The 
present  tense  shows  that  he  is  describing 
himself  as  he  was  at  the  time  of  writ 
ing.  This  is  the  natural  and  obvious 
construction,  and  if  this  be  not  the 
meaning,  it  is  impossible  to  account  for 
his  having  changed  the  past  tense 
(ver.  7)  to  the  present.  If  Carnal. 
Fleshly;  sensual;  opposed  to  spiritual. 
This  word  is  used  because  in  the  Scrip 
tures  the  flesh  is  spoken  of  as  the 
source  of  sensual  passions  and  pro 
pensities.  Gal.  v.  19 — 21.  The  sense 
is,  that  these  corrupt  passions  still  re 
tained  a  strong  and  withering  and  dis 
tressing  influence  over  the  mind.  The 
renewed  man  is  exposed  to  tempta 
tions  from  his  strong  native  appetites  ; 
and  the  power  of  these  passions, 
strengthened  by  long  habit  before  he 
was  converted,  has  travelled  over  into 
religion,  and  they  continue  still  to  in 
fluence  and  distress  him.  It  does  not 
mean  that  he  is  wholly  under  their  in 
fluence  ;  but  that  the  tendency  of  his 
natural  inclinations  is  to  indulgence. 
IT  Sold  under  sin.  This  expression  is 
often  adduced  to  show  that  it  cannot 


A.  D.  60.] 

is  spiritual ;  but  I  am  carnal,  sold 
a  under  sin. 

15   For   that   which    I   do,    I 


CHAPTER  VII. 


155 


a2Kings  17.17. 


allow  '  not:  for  what  I  would, 
that  do  I  not;  but  what  I  hate, 
that  do  I. 


oe  of  a  renewed  man  that  the  apostle  is 
speaking.  The  argument  is,  that  it  can 
not  be  affirmed  of  a  Christian  that  he  is 
sold  under  sin.  A  sufficient  answer  to 
this  might  be,  that,  IN  FACT,  this  is  the 
very  language  which  Christians  often 
now  adopt  to  express  the  strength  of  that 
native  depravity  against  which  they 
struggle,  and  that  110  language  would 
better  express  it.  It  does  not  mean 
that  they  choose  or  prefer  sins.  It 
strongly  implies  that  the  prevailing 
bent  of  their  mind  is  against  it,  but 
that  such  is  its  strength  that  it  brings 
them  into  slavery  to  it.  The  expres 
sion  here  used,  "  sold  under  sin,"  is 
a  borrowed  from  the  practice  of  selling 
captives  taken  in  war,  as  slaves." 
(Stuart.}  It  hence  means  to  deliver  in 
to  the  power  of  any  one,  so  that  he  shall 
be  dependent  on  his  will  and  control. 
(Schleusner.)  The  emphasis  is  not  on 
the  word  sold,  as  if  any  act  of  selling 
had  taken  place,  but  the  effect  was  as 
if  he  had  been  sold ;  i.  e.  he  was  sub 
ject  to  it,  and  under  its  control,  and  it 
means  that  sin,  contrary  to  the  prevail 
ing  inclination  of  his  mind  (ver.  15 — 
17),  had  such  an  influence  over  him 
as  to  lead  him  to  commit  it,  and  thqs 
to  produce  a  state  of  conflict  and  grief. 
ver.  19 — 24.  The  verses  which  follow 
this  are  an  explanation  of  the  sense, 
and  of  the  manner  in  which  he  was 
"  sold  under  sin." 

15.  For  that  which  I  do.  That  is, 
the  evil  which  I  do,  the  sin  of  which 
I  am  conscious,  and  which  troubles 
me,  IT  /  allow  not.  I  do  not  approve  ; 
I  do  not  wish  it ;  the  prevailing  bent 
of  my  inclinations  and  purposes  is 
against  it.  Greek,  "I know  not."  See 
the  margin.  The  word  know,  however, 
is  sometimes  used  in  the  sense  of  ap 
proving.  Prov.  ii.  24,  "  Which  have 
not  known  [approved]  the  depths  of 
Satan."  Comp.  Ps.  ci.  4,  "  I  will  not 
know  a  wicked  person "  Jer,  i,  5, 


IT  For  what  I  would.  That  which  I 
approve ;  and  which  is  rny  prevailing 
and  established  desire.  What  I  would 
wish  always  to  do.  IT  But  what  1 
hate.  What  I  disapprove  of:  what  is 
contrary  to  my  judgment;  my  prevail 
ing  inclination  ;  my  established  princi 
ples  of  conduct.  IT  That  do  I.  Under 
the  influence  of  sinful  propensities,  and 
carnal  inclinations  and  desires.  This 
represents  the  strong  native  propensity 
to  sin;  and  even  the  power  of  cor 
rupt  propensity  under  the  restraining 
influence  of  the  gospel.  On  this  re 
markable  and  important  passage  we 
may  observe,  (1.)  That  the  prevailing 
propensity  ;  the  habitual  fixed  inclina 
tion  of  the  mind  of  the  Christian,  is  to 
do  right.  The  evil  course  is  hated ;  the 
right  course  is  loved.  This  is  the  cha. 
racteristic  of  a  pious  mind.  It  distin, 
guishes  a  holy  man  from  a  sinner,  (2.) 
The  evil  which  is  done  is  disapproved  ; 
is  a  source  of  grief;  and  the  habitual 
desire  of  the  rnind  is  to  avoid  it,  and 
be  pure.  This  also  distinguishes  the 
Christian  from  the  sinner.  (3.)  There 
is  no  need  of  being  embarrassed  here 
with  any  metaphysical  difficulties  or 
inquiries  how  this  can  be  ;  for  (a)  it  is 
in  fact  the  experience  of  all  Christians. 
The  habitu.al,  fixed  inclination  and  de 
sire  of  their  minds  is  to  serve  God. 
They  have  a  fixed  abhorrence  of  sin ; 
and  yet  they  are  conscious  of  imper 
fection,  and  error,  and  sin,  that  is  the 
source  of  uneasiness  and  trouble.  The 
strength  of  natural  passion  may  in  an 
unguarded  moment  overcome  them. 
The  power  of  long  habits  of  previous 
thoughts  may  annoy  them.  A  man 
who  was  an  infidel  before  his  conver, 
s}on,  ar^d  whose  mind  was  filled  with 
skepticism,  and  cavile,  and  blasphemy, 
will  find  the  effect  of  his  former  habits 
of  thinking  lingering  in  his  mind,  and 
annoying  his  peace  for  years,  These 
thoughts  will  start  yp  with  the  rapidity 


156 


ROMANS. 


[A.  D.  60. 


16  If  then  I  do  that  which  I 
would  not,  I  consent  unto  the  law, 
that  it  is  good. 


of  the  lightning.  Thus  it  is  with  every 
vice  and  every  opinion.  It  is  one  of 
the  effects  of  habit.  "  The  very  passage 
of  an  impure  thought  through  the 
mind  leaves  pollution  behind  it,"  and 
where  sin  has  been  long  indulged,  it 
leaves  its  withering,  desolating  effect 
on  the  soul  long  after  conversion,  and 
produces  that  state  of  conflict  with 
which  every  Christian  is  familiar,  (b) 
An  effect  somewhat  similar  is  felt  by 
all  men.  All  are  conscious  of  doing 
that,  under  the  excitement  of  passion 
and  prejudice,  which  their  conscience 
and  better  judgment  disapprove.  A 
conflict  thus  exists,  which  is  attended 
with  as  much  metaphysical  difficulty 
as  the  struggle  in  the  Christian's  mind 
referred  to  here,  (c)  The  same  thing 
was  observed  and  described  in  the  writ 
ings  of  the  heathen.  Thus  Xenophon 
(Cyrop.  vi.  1),  Araspes,  the  Persian, 
says  in  order  to  excuse  his  treasonable 
designs,  "Certainly  I  must  have  two 
souls ;  for  plainly  it  is  not  one  and  the 
same  which  is  both  evil  and  good  ;  and 
at  the  same  time  wishes  to  do  a  thing 
and  not  to  do  it.  Plainly  then,  there  are 
two  souls ;  and  when  the  good  one  pre 
vails,  then  it  does  good ;  and  when  the 
evil  one  predominates,  then  it  does  evil." 
So  also  Epictetus  (Enchixid.  ii.  26) 
says,  "  He  that  sins  does  not  do  what 
he  would,  but  what  he  would  not,  that 
he  does."  With  this  passage  it  would 
almost  seem  that  Paul  was  familiar, 
and  had  his  eye  on  it  when  he  wrote. 
So  also  the  well-known  passage  from 
Ovid,  Meta.  vii.  9. 

Aliudque  Cupido, 
Mens  aliud  suadet.    Video  meliora,  pro- 

boque, 
Deteriora  sequor. 

1  Desire  prompts  to  one  thing,  but  the 
mind  persuades  to  another.  I  see  the 
good,  and  approve  it,  and  yet  pursue 
the  wrong.' — See  other  passages  of  si 
milar  import  quoted  in  Grotius  and 
Tholuck. 


17  Now  then  it  is  no  more  I  that 
do  it,  but   sin    that   dwelleth  in 


me. 


16.  /  consent   unto   the   law.      The 
very  struggle  with  evil  shows  that  it 
is  not  loved,  or  approved,  but  that  the 
law  which  condemns  it  is  really  loved. 
Christians  may  here  find  a  test  of  their 
piety.     The  fact  of  struggling  against 
evil, — the  desire  to  be  free  from  it,  and 
to  overcome  it,  the  anxiety  and  grief 
which  it  causes, — is  an  evidence  that  we 
do  not  love  it,  and  that  therefore  we 
are  the  friends  of  God.     Perhaps  no 
thing  can  be  a  more  decisive  lest  of 
piety  than  a  long-continued  and  painful 
struggle  against  evil  passions  and  de 
sires  in  every  form,  and  a  panting  of 
the  soul  to  be  delivered  from  the  power 
and  dominion  of  sin. 

17.  It  is  no  more  I  that  do  it.     This 
is  evidently  figurative  language,  for  it 
is  really  the  man  that  sins  when   evil 
is  committed.     But  the  apostle  makes 
a    distinction    between   sin    and   that 
which  he  intends  by  the   pronoun  /. 
by  the  former  he  evidently  means  his 
corrupt  nature.    By  the  latter  he  refers 
to  his  renewed  nature,  his  Christian 
principles.     He  means  to  say  that  he 
does  not  approve  or  love  it  in  his  pre 
sent  state,  but  that  it  is  the  result  of  his 
native  propensities   and  passions.     In 
his  heart,  and  conscience,  and  habitual 
feeling,  he  did  not  choose  to  commit 
sin,  but  abhorred  it.   Thus  every  Chris 
tian  can  say  that  he  does  not  choose  to 
do  evil,  but  would  wish  to  be  perfect ; 
that  he  hates  sin,  and  yet  that  his  cor 
rupt  passions  lead  him  astray.     IT  But 
sin.     My  corrupt  passions  and  native 
propensities.     IT  That  dwelleth  in  me. 
Dwelling  in  me  as  its  home.    This  is  a 
strong   expression,  denoting    that   sin 
had    taken    up   its    habitation    in    the 
mind,  and  abode  there.    It  had  not  been 
yet  wholly  dislodged.    This  expression 
stands  in  contrast  with  another   that 
occurs,  where  it  is  said  that  "  the  Spirit 
of  God  dwells"  in  the  Christian.    Rom. 
viii.  9.      1  Cor.  iii.  16.     The  sense  is, 
that  he  is  strongly  influenced  by  ain 


A.  D.  60.1 


CHAPTER  VII. 


157 


18  For  I  know  that  in  me 
(that  is,  in  ray  flesh)  dwelleth 
no  a  good  thing :  for  to  will  is 
present  with  me  :  but  how  to 
perform  that  which  is  good  I  find 


not. 


19  For  *  the  good  that  I  would, 


[  do  not :  but  the  evil  which  I 
would  not,  that  I  do. 

20  Now  if  I  do  that  I  would 
not,  it  is  no  more  I  that  doit,  but 
sin  that  dwelleth  in  me. 

21  I    find    then    a   law,    that 
when    I   would   do  good,  evil  is 


:  Get).  6.5.        lGal.5.17. 


on  the  one  hand,  and  by  the  Spirit  on 
the  other.  From  this  expression  has 
arisen  the  phrase  so  common  among 
Christians,  in-dwelling  sin. 

18.  For  I  know.  This  is  designed 
as  an  illustration  of  what  he  had  just 
said,  that  sin  dwelt  in  him.  IT  That 
is,  in  my  flesh.  In  my  unrenewed  na 
ture  ;  in  my  propensities  and  inclina 
tions  before  conversion.  Does  not  this 
qualifying  expression  show  that  in  this 
discussion  he  was  speaking  of  himself 
as  a  renewed  man  ?  Hence  he  is  care 
ful  to  imply  that  there  was  at  that  time 
in  him  something  that  was  right  or 
acceptable  with  God,  but  that  that  did 
not  pertain  to  him  by  nature.  IT  Dwell 
eth.  His  soul  was  wholly  occupied  by 
that  which  was  evil.  It  had  taken  en 
tire  possession.  IT  No  good  thing. 
There  could  not  be  possibly  a  stronger 
expression  of  belief  of  the  doctrine  of 
total  depravity.  It  is  Paul's  own  re 
presentation  of  himself.  It  proves  that 
his  heart  was  wholly  evil.  And  if  this 
was  true  of  him,  it  is  true  of  all  others. 
It  is  a  good  way  to  examine  ourselves, 
to  inquire  whether  we  have  such  a 
view  of  our  own  native  character  as  to 
say  that  we  know  that  in  our  flesl 
there  dwelleth  no  good  thing.  The 
sense  here  is,  that  so  far  as  the  flesh 
was  concerned,  that  is,  in  regard  to  his 
natural  inclinations  and  desires,  there 
was  nothing  good  ;  all  was  evil.  This 
was  true  in  his  entire  conduct  before 
conversion,  where  the  desires  of  the 
flesh  reigned  and  rioted  without  con 
trol  ;  and  it  was  true  after  conversion 
so  far  as  the  natural  inclinations  anc 
propensities  of  the  flesh  were  concern 
ed.  All  those  operations  in  every  state 
were  evil,  and  not  the  less  evil  because 
they  are  experienced  under  the  ligh 
O 


and  amidst  the  influences  of  the  gos 
pel.  If  To  will.  To  purpose  or  intend 
to  do  good.  IT  Is  present  with  me.  I 
can  do  that.  It  is  possible  ;  it  is  in  my 
power.  The  expression  may  also  imply 
that  it  was  near  to  him  (ir/Mfaifttrai), 
that  is,  it  was  constantly  before  him  ; 
it  was  now  his  habitual  inclination  and 
purpose  of  mind.  It  is  the  uniform, 
regular,  habitual  purpose  of  the  Chris 
tian's  mind  to  do  right.  T  But  how. 
The  sense  would  have  been  better  re 
tained  here  if  the  translators  had  not 
introduced  the  word  how.  The  difficulty 
was  not  in  the  mode  of  performing  it, 
but  to  do  the  thing  itself.  ^  IJind 
not.  I  do  not  find  it  in  my  power  ;  or  I 
find  strong,  constant  obstacles,  so  that 
I  fail  of  doing  it.  The  obstacles  are  not 
natural,  but  such  as  arise  from  long  in 
dulgence  in  sin ;  the  strong  native  pro 
pensity  to  evil. 

19.  For  the  good,  &c.  This  is  sub. 
stantially  a  repetition  of  what  is  said  in 
ver.  15.  The  repetition  shows  how  full 
the  mind  of  the  apostle  was  of  the  sub 
ject  ;  and  how  much  inclined  he  was 
to  dwell  upon  it,  and  to  place  it  in 
every  variety  of  form.  It  is  not  uncom 
mon  for  Paul  thus  to  express  his  in 
tense  interest  in  a  subject,  by  placing 
it  in  a  great  variety  of  aspects,  even 
at  the  hazard  of  much  repetition. 

20  Now  if  I  do,  &.c.  This  verse  is 
also  a  repetition  of  what  was  said  in 
vcr.  16,  17. 

21.  /  Jind  then  a  law.  There  is 
a  law  whose  operation  I  experience 
whenever  1  attempt  to  do  good.  There 
have  been  various  opinions  about  the 
meaning  of  the  word  law  in  this  place. 
It  is  evident  that  is  used  here  in  a  sense 
somewhat  unusual.  But  it  retains  the 
notion  which  commonly  attaches  to  it 


158 


ROMANS. 


[A.  D.  60. 


present  a  with  me. 

22  For  I  delight  b  in    the  law 


of  that  which  binds,  or  controls.  And 
though  this  to  which  he  refers  differs 
from&law,  inasmuch  as  it  is  not  imposed 
by  a  superior,  which  is  the  usual  idea  of 
a  law,  yet  it  has  so  far  the  sense  of  law 
that  it  binds,  controls,  influences,  or  is 
that  to  which  he  was  subject.  There 
can  be  no  doubt  that  he  refers  here  to 
his  carnal  and  corrupt  nature ;  to  the 
evil  propensities  and  dispositions  which 
were  leading  him  astray.  His  represent 
ing  this  as  a  law  is  in  accordance  with 
all  that  he  says  of  it,  that  it  is  servi 
tude,  that  he  is  in  bondage  to  it,  and 
that  it  impedes  his  efforts  to  be  holy 
and  pure.  The  meaning  is  this,  '  I  find 
a  habit,  a  propensity,  an  influence  of 
corrupt  passions  and  desires,  which, 
when  I  would  do  right,  impedes  my 
progress,  and  prevents  my  accomplish 
ing  what  I  would.'  Comp.  Gal.  v.  17. 
Every  Christian  is  as  much  acquainted 
with  this  as  was  the  apostle  Paul. 
IT  Do  good.  Do  right.  Be  perfect. 
IT  Evil.  Some  corrupt  desire,  or  im 
proper  feeling,  or  evil  propensity.  V  Is 
present  with  me.  Is  near ;  is  at  hand. 
It  starts  up  unbidden,  and  undesired. 
It  is  in  the  path,  and  never  leaves  us, 
but  is  always  ready  to  impede  our 
going,  and  to  turn  us  from  our  good 
designs.  Comp.  Ps.  Ixv.  3,  "  Iniquities 
prevail  against  me.'*  The  sense  is,  that 
to  do  evil  is  agreeable  to  our  strong 
natural  inclinations  arid  passions. 

22  For  I  delight.  The  word  used 
here  (Zi;»»y<5o^at),  occurs  nowhere  else 
in  the  New  Testament.  It  properly 
means  to  rejoice  with  anyone;  and  ex 
presses  not  only  approbation  of  the 
understanding,  as  the  expression,  "  I 
consent  unto  the  law,"  in  ver.  16,  but 
more  than  that  it  denotes  sensible  plea 
sure  in  the  heart.  It  indicates  not  only 
intellectwtl  assent,  but  emotion,  an 
emotion  of  pleasure  in  the  contempla 
tion  of  the  law.  And  this  shows  that 
the  apostle  is  not  speaking  of  an  unre- 
newed  man.  Of  such  a  man  it  might 
be  said  that  his  conscience  approved 


of  God   after   the   inward  c  man. 
23  But  I  see  another  law    in 


;2Cor.4.l6.     1  Pet.3.4. 


dc.6. 13,19. 


the  law ;  that  his  understanding  was 
convinced  that  the  law  was  good  ;  but 
never  yet  did  it  occur  that  an  impeni 
tent  sinner  found  emotions  of  pleasure 
in  the  contemplation  of  the  pure  and 
spiritual  law  of  God.  If  this  expression 
can  be  applied  to  an  unrenewed  man, 
there  is,  perhaps,  not  a  single  mark  of 
a  pious  mind  which  may  not  with 
equal  propriety  be  so  applied.  It  is  the 
natural,  obvious,  and  usual  mode  of 
denoting  the  feelings  of  piety,  an  assent 
to  the  divine  law  followed  with  emo 
tions  of  sensible  delight  in  the  contem 
plation.  Comp.  Ps.  cxix.  97,  "  O  how 
love  I  thy  law;  it  is  my  meditation  all 
the  day."  Ps.  i.  2,  "But  his  delight  is 
in  the  law  of  the  LORD."  Ps.  xix.  7 — 
11.  Job  xxiii.  12.  IT  In  the  law  of 
God.  The  word  law  here  is  used  in  a 
large  sense  to  denote  all  the  communi 
cations  which  God  had  made  to  control 
man.  The  sense  is,  that  the  apostle 
was  pleased  with  the  whole.  One  mark 
of  genuine  piety  is  to  be  pleased  with 
the  whole  of  the  divine  requirements. 
IT  After  the  inward  man.  In  respect  to 
the  inward  man.  The  expression  "  the 
inward  man"  is  used  sometimes  to  de 
note  the  rational  part  of  man  as  op 
posed  to  the  sensual;  sometimes  the 
mind  as  opposed  to  the  body  (comp 
2  Cor.  iv.  16.  1  Pet.  iii.  4).  It  is 
thus  used  by  the  Greek  classic  writers. 
Here  it  is  used  evidently  in  opposition 
to  a  carnal  and  corrupt  nature ;  to  the 
evil  passions  and  desires  of  the  soul  in 
an  unrenewed  state ;  to  what  is  called 
elsewhere  "  the  old  man  which  is  cor 
rupt  according  to  the  deceitful  lusts." 
Eph.  iv.  22.  The  "inward  man"  is 
elsewhere  called  "the  new  man"  (Eph. 
iv.  24);  and  denotes  not  the  mere  intel 
lect,  or  conscience,  but  is  a  personifica 
tion  of  the  principles  of  action  by  which 
a  Christian  is  governed  ;  the  new  na 
ture  ;  the  holy  disposition  ;  the  inclina 
tion  of  the  heart  that  is  renewed. 

23.   But  I  see   another   law.     Note, 
ver.  21.      IT  In  my  members.      In  ray 


A.  D.  60.] 


CHAPTER  VII, 


159 


my    members,    warring     against 
the  law  of  my  mind,  and  bring 

•  •      *  „  A  " !  A a  i.  ^        A  I*  ,, 


ing 


into    captivity 

o  Ps.  142. 7. 


a  to    the 


body ;  in  my  flesh  ;  in  my  corrupt  and 
sinful  propensities.  Note,  ch.  vi.  13.. 
Comp.  1  Cor.  vi.  15.  Col.  iii.  5.  The 
body  is  composed  of  many  members  ; 
and  as  the  flesh  is  regarded  as  the 
source  of  sin  (ver.  18),  the  law  of  sin 
is  said  to  be  in  the  members,  i.  e.,  in 
the  body  itself.  1T  Warring  against. 
Fighting  against;  or  resisting.  1T  The 
law  of  my  mind.  This  stands  opposed 
to  the  prevailing  inclinations  of  a  cor 
rupt  nature.  It  means  the  same  as  was 
expressed  by  the  phrase  "  the  inward 
man,"  and  denotes  the  desires  and  pur 
poses  of  a  renewed  heart.  IT  And 
bringing  me  into  captivity.  Making 
me  a  prisoner,  or  a  captive.  This  is 
the  completion  of  the  figure  respecting 
the  warfare.  A  captive  taken  in  war 
was  at  the  disposal  of  the  victor.  So 
the  apostle  represents  himself  as  en 
gaged  in  a  warfare  ;  and  as  being  over 
come,  and  made  an  unwilling  captive 
to  the  evil  inclinations  of  the  heart. 
The  expression  is  strong  ;  and  denotes 
strong  corrupt  propensities.  But  though 
strong,  it  is  believed  it  is  language 
which  all  sincere  Christians  can  adopt 
of  themselves,  as  expressive  of  that 
painful  and  often  disastrous  conflict 
in  their  bosoms  when  they  contend 
against  the  native  propensities  of  their 
hearts. 

24.  O  wretched  man  that  I  am ! 
The  feeling  implied  by  this  lamentation 
is  the  result  of  this  painful  conflict;  and 
this  frequent  subjection  to  sinful  pro 
pensities.  The  effect  of  this  conflict  is, 
(1.)  To  produce  pain  and  distress.  It 
is  often  an  agonizing  struggle  between 
good  and  evil;  a  struggle  which  annoys 
the  peace,  and  renders  life  wretch 
ed.  (2.)  It  tends  to  produce  humility. 
It  is  humbling  to  man  to  be  thus  under 
the  influence  of  evil  passions.  It  is  de 
grading  to  his  nature ;  a  stain  on  his 
glory;  and  it  tends  to  bring  him  into 
the  dust,  that  he  is  under  the  control 
of  such  propensities,  and  so  often  give* 


law  of  sin  which  is  in  my  mem 


bers. 


24  Ofi  wretched   man    that   I 

iPs.38.2,10;  77.3-9. 


indulgence  to  them.  In  such  circum 
stances,  the  mind  is  overwhelmed  with 
wretchedness,  and  instinctively  sighs 
for  relief.  Can  the  law  aid  1  Can  man 
aid?  Can  any  native  strength  of  con 
science  or  of  reason  aid  ?  In  vain  all 
these  are  tried,  and  the  Christian  then 
calmly  and  thankfully  acquiesces  in 
the  consolations  of  the  apostle,  that  aid 
can  be  obtained  only  through  Jesus 
Christ.  IT  W7io  shall  deliver  me.  Who 
shall  rescue  me ;  the  condition  of  a 
mind  in  deep  distress,  and  conscious 
of  its  own  weakness,  and  looking  for 
aid.  T  The  body  of  this  death.  Marg. 
This  body  of  death.  The  word  body 
here  is  probably  used  as  equivalent  to 
flesh,  denoting  the  corrupt  and  evil 
propensities  of  the  soul.  Note,  ver.  18. 
It  is  thus  used  to  denote  the  law  of  sin 
in  the  members,  as  being  that  with 
which  the  apostle  was  struggling,  and 
from  which  he  desired  to  be  delivered. 
The  expression  "  body  of  this  death"  is 
a  Hebraism,  denoting  a  body  deadly  in 
its  tendency ;  and  the  whole  expression 
may  mean  the  corrupt  principles  of 
man;  the  carnal,  evil  affections  that 
lead  to  death  or  to  condemnation.  The 
expression  is  one  of  vast  strength,  and 
strongly  characteristic  of  the  apostle 
Paul.  It  indicates,  (1.)  That  it  was 
near  him,  attending  him,  and  was  dis 
tressing  in  its  nature.  £2.)  An  earnest 
wish  to  be  delivered  from  it.  Some 
have  supposed  that  he  refers  to  a  cus 
tom  practised  by  ancient  tyrants,  of 
binding  a  dead  body  to  a  captive  as  a 
punishment,  and  compelling  him  to 
drag  the  cumbersome  and  offensive 
burden  with  him  wherever  he  went.  I 
do  not  see  any  evidence  that  the  apos 
tle  had  this  in  view.  But  such  a  fact 
may  be  used  as  a  striking  and  perhaps 
not  improper  illustration  of  the  mean- 
ing  of  the  apostle  here.  No  strength 
of  words  could  express  deeper  feeling; 
none  more  feelingly  indicate  the  ne- 
cessity  of  the  grace  of  God  to  accom- 


160 


ROMANS. 


[A.  D.  60 


from 


am  !  who  shall  deliver  me 
1  the  body  of  this  death  ?  a 

25  I  *  thank  God,  through  Je 
sus  Christ  our  Lord.  So  then, 
with  the  mind  I  myself  serve  the 

1  or,  thit  boily  of  death  a  Ps.SS.S.  b  ICor.  15.57. 


plish  that  to  which  the  unaided  human 
powers  are  incompetent. 

25.  /  thank  God.  That  is,  I  thank 
God  for  effecting  a  deliverance  to  which 
I  arn  myself  incompetent.  There  is  a 
way  of  rescue,  and  I  trace  it  altogether 
to  nis  mercy  in  the  Lord  Jesus  Christ. 
What  conscience  could  not  do,  what 
the  law  could  not  do,  what  unaided 
human  strength  could  not  do,  has  been 
accomplished  by  the  plan  of  the  gospel; 
and  complete  deliverance  can  be  ex 
pected  there,  and  there  alone.  This  is 
the  point  to  which  all  his  reasoning 
had  tended  ;  and  having  thus  shown 
that  the  law  was  insufficient  to  effect 
this  deliverance,  he  is  now  prepared  to 
utter  the  language  of  Christian  thank 
fulness  that  it  can  be  effected  by  the 
gospel.  The  superiority  of  the  gospel 
to  the  law  in  overcoming  all  the  evils 
under  which  man  labours,  is  thus  tri 
umphantly  established.  Comp.  1  Cor. 
xv.  57.  V  So  then.  As  the  result  of 
the  whole  inquiry  we  have  come  to 
this  conclusion.  IT  With  the  mind. 
With  the  understanding,  the  con 
science,  the  purposes,  or  intentions  of 
the  soul.  This  is  a  characteristic  of 
the  renewed  nature.  Of  no  impenitent 
sinner  could  it  be  ever  affirmed  that 
with  his  mind  he  served  the  law  of 
God.  IT  /  myself.  It  is  still  the  same 
person,  though  acting  in  this  apparently 
contradictory  manner.  If  Serve  the. 
law  of  God.  Do  honor  to  it  as  a  just 
and  holy  law  (ver.  12,  16),  and  am  in 
clined  to  obey  it.  ver.  22.  24.  IT  But 
with  the  flesh.  The  corrupt  propen 
sities  and  lusts,  ver.  18.  IT  The  law 
of  sin.  That  is,  in  the  members.  The 
flesh  throughout,  in  all  its  native  pro 
pensities  and  passions,  leads  to  sin ;  it 
has  no  tendency  to  holiness ;  and  its 
corruptions  can  be  overcome  only  by 
the  grace  of  God.  We  have  thus, 


law  of  God,  but  with  the  flesh  the 
law  of  sin. 

CHAPTER  VIII. 
rj^HERE    is,     therefore,    now 
no  c  condemnation    to    them 

c  Jno.3.  IS. 


(1.)  A  view  of  the  sad  and  painful 
conflict  between  sin  and  God.  They 
are  opposed  in  all  things.  (2.)  We  see 
the  raging,  withering  effect  of  sin  on 
the  soul.  In  all  circumstances  it  tends 
to  death  and  wo.  (3.)  We  see  the 
feebleness  of  the  law  and  of  conscience 
to  overcome  this.  The  tendency  of 
both  is  to  produce  conflict  and  wo. 
And,  (4.)  We  see  that  the  gospel  only 
can  overcome  sin.  To  us  it  should  be 
a  subject  of  ever-increasing  thankful 
ness,  that  what  could  not  be  accom 
plished  by  the  law,  can  be  thus  effected 
by  the  gospel ;  and  that  God  has  de 
vised  a  plan  that  thus  effects  complete 
deliverance,  and  which  gives  to  the 
captive  in  sin  an  everlasting  triumph. 

CHAPTER  VIII. 
THIS  chapter  is  one  of  the  most  in 
teresting  and  precious  portions  of  the 
sacred  Scriptures.  Some  parts  of  it 
are  attended  with  great  difficulties ;  but 
its  main  scope  and  design  is  apparent 
to  all.  It  is  a  continuation  of  the  sub 
ject  discussed  in  the  previous  chapter, 
and  is  intended  mainly  to  show  that 
the  gospel  could  effect  what  the  law 
was  incapable  of  doing.  In  that  chap 
ter  the  apostle  had  shown  that  the  law 
was  incapable  of  producing  sanctifica- 
tion  or  peace  of  mind.  He  had  traced 
its  influence  on  the  mind  in  different 
conditions,  and  shown  that  equally  be 
fore  regeneration  and  afterwards,  it  was 
incapable  of  producing  peace  and  holi 
ness.  Such  was  man,  such  were  his 
propensities, that  the  application  of  law 
only  tended  to  excite,  to  irritate,  to  pro 
duce  conflict.  The  conscience,  indeed, 
testified  to  the  law  that  it  was  good ; 
but  still  it  had  shown  that  it  was  not 
adapted  to  produce  holiness  of  heart 
and  peace,  but  agitation,  conflict,  and 
a  state  of  excited  sin.  In  opposition  to 
this,  he  proceeds  to  show  in  this  chap- 


A.D.60.] 


CHAPTER  VIII. 


161 


which  are  in  Christ  Jesus,  who 


a  Gal.5.16. 


walk  "not  after  the  flesh,  but  after 
,he  Spirit. 


ter  the  power  of  the  gospel  to  produce 
that  which  the  law  could  not.  In  doing 
this,  he  illustrates  the  subject  by  seve 
ral  considerations.  (1.)  The  gospel 
does  what  the  law  could  not  do  in  giv 
ing  life  and  delivering  from  condem 
nation,  ver.  1 — 13.  (2.)  It  produces 
a  spirit  of  adoption,  and  all  the  bless 
ings  which  result  from  the  filial  confi 
dence  with  which  we  can  address  God 
as  our  Father,  in  opposition  to  the  law 
which  produced  only  terror  and  alarm, 
ver.  14 — 17.  (3.)  It  sustains  the  soul 
amidst  its  captivity  to  sin,  and  its  trials, 
with  the  hope  of  a  future  deliverance — 
a  complete  and  final  redemption  of  the 
body  from  all  the  evils  of  this  life.  ver. 
18—25.  (4.)  It  furnishes  the  aid  of 
ihe  Holy  Spirit  to  sustain  us  in  our 
trials  and  infirmities,  ver.  26,  27.  (5.) 
It  gives  the  assurance  that  all  things 
shall  work  together  for  good,  since  all 
things  are  connected  with  the  purpose 
of  God,  and  all  that  can  occur  to  a 
Christian  comes  in  as  a  part  of  the  plan 
of  him  who  has  resolved  to  save  him. 
ver.  28 — 30.  (6.)  It  ministers  conso 
lation  from  the  fact  that  every  thing 
that  can  affect  the  happiness  of  man  is 
on  the  side  of  the  Christian,  and  will 
co-operate  in  his  favour;  as,  e.  g.  (a) 
God,  in  giving  his  Son,  and  in  justify 
ing  the  believer,  ver.  31—33.  (b)  Christ, 
in  dying,  and  rising,  and  interceding 
for  Christians,  ver.  34.  (c)  The  love 
of  a  Christian  to  the  Saviour  is  in  itself 
so  strong  that  nothing  can  separate  him 
from  it.  ver.  35 — 39.  By  all  these  con 
siderations  the  superiority  of  the  gospe 
to  the  law  is  shown,  and  assurance  is 
given  to  the  believer  of  his  final  salva. 
tion.  By  this  interesting  and  conclu 
sive  train  of  reasoning,  the  apostle  is 
prepared  for  the  triumphant  language 
of  exultation  with  which  he  closes  thi 
most  precious  portion  of  the  word  oi 
God. 

1.  There    is,   therefore,    now.     Thi 

is  connected  with  the  closing  verses  of 

cl    vii.     The  apostle  had  there  shcwi 

o2 


.hat  the  law  could  not  affect  deliver, 
ance  from  sin,  but  that  such  deliver- 
nce  was  to  be  traced  to  the  gospel 
ilone.  ch.  vii.  23 — 25.  It  is  implied 
icre  that  there  was  condemnation  un 
der  the  law,  and  would  be  still,  but  for 
the  intervention  of  the  gospel.  IT  AT« 
condemnation.  This  does  not  mean 
that  sin  in  believers  is  not  to  be  con- 
dernned  as  much  as  any  where,  for  the 
contrary  is  every  where  taught  in  the 
Scriptures;  but  it  means,  (1.)  That 
the  gospel  does  not  pronounce  condem 
nation  like  the  law.  Its  office  is  to  par 
don  ;  the  office  of  the  law,  to  condemn. 
The  one  never  affords  deliverance,  but 
always  condemns ;  the  object  of  the 
other  is  to  free  from  condemnation,  and 
to  set  the  soul  at  liberty.  (2.)  There 
is  no  final  condemnation  under  the 
gospel.  The  office,  design,  and  ten 
dency  of  the  gospel  is  to  free  from  the 
condemning  sentence  of  law.  This 
is  its  first  and  its  glorious  announce 
ment,  that  it  frees  lost  and  ruined  men 
from  a  most  fearful  and  terrible  con- 
demnation.  IT  Which  are  in  Christ 
Jesus.  Who  are  united  to  Christ.  To 
be  in  him  is  an  expression  not  seldom 
used  in  the  New  Testament,  denoting 
close  and  intimate  union.  Phil.  i.  1 ; 
iii.  9.  2.  Cor.  v.  17.  Rom.  xvi.  7—11. 
The  union  between  Christ  and  his  peo 
ple  is  compared  to  that  between  the 
vine  and  its  branches  (John  xv.  1 — 6), 
and  hence  believers  are  said  to  be  in 
him  in  a  similar  sense,  as  deriving  their 
support  from  him,  and  as  united  in 
feeling,  in  purpose,  and  destiny.  IT  Who 
walk.  Who  conduct,  or  live.  Note, 
ch.  iv.  12.  IT  Not  after  the  flesh.  Who 
do  not  live  to  gratify  the  corrupt  de 
sires  and  passions  of  the  flesh.  Note, 
ch.  vii.  18.  This  is  a  characteristic  of 
a  Christian.  What  it  is  to  walk  after 
the  flesh  may  be  seen  in  Gul.  v.  19 — 
21.  It  follows  that  a  man  whose  pur 
pose  of  life  is  to  gratify  his  corrupt  de 
sires,  cannot  be  a  Christian.  Unless 
he  lives  not  to  gratify  his  flesh,  he  can 


162 


ROMANS. 


[A.  D.  60. 


2  For  the  law  of  the  Spirit  of 
Christ  Jesus  hath  made 
b  from  the  law  of  sin  and 


life  "  m 
me  free 
death. 


3  For  what  the  law  could  not 

a2Cor.36.          b  Gal.2.19;5.1. 


have  no  evidence  of  piety.  This  is  a 
test  which  is  easily  applied ;  and  if 
every  professor  of  religion  were  honest, 
there  could  be  no  danger  of  mistake, 
and  there  need  be  no  doubts  about  his 
true  character.  IT  But  after  the  Spirit. 
As  the  Holy  Spirit  would  lead  or 
prompt.  What  the  Spirit  produces 
may  be  seen  in  Gal.  v.  22,  23.  If  a 
man  has  these  fruits  of  the  Spirit,  he  is 
a  Christian  ;  if  not,  he  is  a  stranger  to 
religion,  whatever  else  he  may  possess. 
And  this  test  also  is  easily  applied. 

2.  For  the  law.  The  word  law  here 
means  that  rule,  command,  or  influ 
ence  which  "the  Spirit  of  Life"  pro 
duces.  That  exerts  a  control  which  is 
here  called  a  law,  for  a  law  often  means 
any  thing  by  which  we  are  ruled  or 
governed.  See  Notes,  ch.  vii.  21.  23. 
IT  Of  the  Spirit.  I  see  no  reason  to 
doubt  here  that  this  refers  to  the  Holy 
Spirit.  Evidently,  at  the  close  of  ver. 
1,  the  word  has  this  reference.  The 
phrase  "  the  Spirit  of  life  "  then  means 
the  Holy  Spirit  producing  or  giving  life ; 
i.  e.  giving  peace,  joy, activity,  salvation ; 
in  opposition  to  the  law  spoken  of  in  ch. 
vii.  that  produced  death  and  condemna 
tion.  IT  In  Christ  Jesus.  Under  the 
Christian  religion  ;  or  sent  by  Christ  to 
apply  his  work  to  men.  John  xvi.  7 — 
14.  The  Spirit  is  sent  by  Christ;  his 
influence  is  a  part  of  the  Christian 
scheme  ;  and  his  power  accomplishes 
that  which  the  law  could  not  do. 
IT  Hath  made  me  free.  That  is,  has 
delivered  me  from  the  predominating  in 
fluence  and  control  of  sin.  He  cannot 
mean  that  he  was  perfect,  for  the  whole 
tenor  of  his  reasoning  is  opposed  to 
that.  But  the  design,  the  tendency, 
and  the  spirit  of  the  gospel  was  to  pro 
duce  this  freedom  from  what  the  law 
could  not  deliver ;  and  he  was  now 


c  do,  in  that  it  was  weak  through 
the  flesh,  God,  sending  his  own 


Son 
flesh, 


in  the    likeness   of  sinful 
and  !  for   sin,  condemned 


sin  in  the  flesh  : 

c  Acts  12.39.  Heb.7. 18,19. 
sacrifice  for  tin. 


d  Gal.3.13.        1  or,  ly  a 


brought  under  the  general  power  of 
this  scheme.  In  the  former  state  he 
was  under  a  bitter  and  most  galling 
bondage,  ch.  vii.  7 — 11.  Now,  he  was 
brought  under  the  influence  of  a  scheme 
which  contemplated  freedom,  and 
which  produced  it.  IT  The  law  of  sin 
and  death.  The  controlling  influence 
of  sin,  leading  to  death  and  condem 
nation,  ch.  vii.  5 — 11. 

3.  For  what  the  law  could  not  do. 
The  law  of  God,  the  moral  law.  It 
could  not  free  from  sin  and  condem 
nation.  This  the  apostle  had  fully 
shown  in  ch.  vii.  IT  In  that.  Because. 
IF  It  was  weak.  It  was  feeble  and  in 
efficacious.  It  could  not  accomplish  it. 
IF  Through  the  flesh.  In  consequence 
of  the  strength  of  sin,  and  of  the  evil 
and  corrupt  desires  of  the  unrenewed 
heart.  The  fault  was  not  in  the  law, 
which  was  good  (ch.  vii.  12),  but  it 
was  owing  to  the  strength  of  the  natu 
ral  passions  and  the  sinfulness  of  the 
unrenewed  heart.  See  ch.  vii.  7—  11, 
where  this  influence  is  fully  explained. 
IT  God,  sending  his  own  Son.  That  is, 
God  did  or  accomplished  that,  by  send 
ing  his  Son,  which  the  law  could  not 
do.  The  word  did,  or  accomplished, 
it  is  necessary  to  understand  here,  in 
order  to  complete  the  sense.  IT  In  the 
likeness  of  sinful  flesh.  That  is,  he 
so  far  resembled  sinful  flesh  that  he 
partook  of  flesh,  or  the  nature  of  man, 
but  without  any  of  its  sinful  propsn- 
sities  or  desires.  It  was  not  human 
nature;  not,  as  the  Docetse  taught,  hu 
man  nature  in  appearance  only ;  but 
it  was  human  nature  without  any  of  its 
corruptions.  IT  And  for  sin.  Margin, 
"  By  a  sacrifice  for  sin."  The  expres 
sion  evidently  means,  by  an  offering 
for  sin,  or  that  he  was  given  as  a  sacri 
fice  on  account  of  sin.  His  being  given 


A..D.60.] 


CHAPTER  VIII. 


163 


4  That  the  righteousness  of  the 
law  might  be  fulfilled  in  us,  who 
walk  *  not  after  the  flesh,  but  after 
the  Spirit. 

5  For  they  that  are  after  the 
flesh,    *  do    mind   the    things  of 


fcJno.3.6.  ICor.  15.48. 


had  respect  to  sin.  1T  Condemned  sin 
in  Hit  Jlesh.  The  flesh  is  regarded  as 
the  source  of  sin.  Note,  ch.  vii.  18. 
The  flesh  being  the  seat  and  origin  of 
transgression,  the  atoning  sacrifice  was 
made  in  the  likeness  of  sinful  flesh,  that 
thus  he  might  meet  sin,  as  it  were,  on 
its  own  ground,  and  destroy  it.  He 
may  be  said  to  have  condemned  sin  in 
this  manner.  (1.)  Because  the  fact  that 
he  was  given  for  it,  and  died  on  its  ac 
count,  was  a  condemnation  of  it.  If 
sin  had  been  approved  by  God,  he 
would  not  have  made  an  atonement  to 
secure  its  destruction.  The  depth  and 
intensity  of  the  woes  of  Christ  on  its 
account  show  the  degree  of  abhorrence 
with  which  it  is  regarded  by  God. 
(2.)  The  word  condemn  may  be  used 
in  the  sense  of  destroying,  overcoming, 
or  subduing.  2  Pet.  ii.  6,  "  And  turn 
ing  the  cities  of  Sodorn  and  Gomorrah 
into  ashes,  condemned  them  with  an 
overthrow."  In  this  sense  the  sacrifice 
of  Christ  has  not  only  condemned  sin 
as  being  evil,  but  has  weakened  its 
power  and  destroyed  its  influence,  and 
will  finally  annihilate  its  existence  in 
all  who  are  saved  by  the  death. 

4.  That  Ike  righteousness  of  the  law. 
That  we   might  be  conformed  to  the 
law,  or  be  obedient  to  its  requirements, 
and    no   longer    under    the    influence 
of  the   flesh   and  its  corrupt  designs. 
1  Might  be  fulfilled.     That  we  might 
be   obedient,  or   comply    with  its   de 
mands.    IT  Who  walk.    Note,  ver.  1. 

5.  For  they  that  are  after  the  Jlesh. 
They  that   are   under  the   influence  of 
the   corrupt   and   sinful  desires  of  the 
flesh.    Gal.  v.  19—21.    Those  who  are 
unrenewed.     T  Do  mind  (he  things  of 
the  Jlesh.     They  are  supremely  devoted 
to  the  gratification  of  thfir  corrupt  de- 


the  flesh;  but  they  that  are  after 
the  Spirit,  the  things  c  of  the 
Spirit. 

6  For  !  to  be  carnally  minded 
is  death  ;  d  but 2  to  be  spiritually 
minded  is  life  and  peace  : 


c  1  Cor.2. 14.       I  the  minding  of  the  flesh 
2  the  minding  of  the  Spirit. 


dGal.6.8. 


sires.      IT    But  they  that  are  after  the 
Spirit.     Who  are  under  its  influence  ; 
who    are    led    by   the    Spirit.     IT    The 
things   of    the  Spirit.      Those    things 
which  the  Spirit  produces,  or  which  he 
!  effects  in  the  mind.     Gal.  v.  21 — 23. 
|  This  verse  is  for  the   purpose   of  illus- 
j  tration,-  and  is   designed   to  show  that 
j  the  tendency  of  religion  is  to  produce 
as  entire  a  devotedness   to   the  service 
of  God  as  men  had  before  rendered  to 
sin  ;  that  is,  that  they  would  be  fully 
engaged  in    that   to  which    they  had 
j  devoted    themselves.     As    the    Chris 
tian,  therefore,   had    devoted    himself 
'  to  the  service  of  the  Spirit,  and  had 
been  brought  under  his  influence,  it 
was  to  be  expected  that  he  would  make 
j  it  his  great  and  only  object  to  cherish 
I  and   cultivate    the   graces   which  that 
[  Spirit  would  produce. 

6.  For  to  be  carnally  minded.     Mar- 
1  gin,  "  The  minding  of  the  flesh."  The 
I  sense  is,  that  to  follow  the  inclinations 
|  of  the  flesh,  or  the  corrupt  propensities 
i  of  our  nature,  leads  to  condemnation 
j  and  death.     The  expression  is  one  of 
great  energy,   and  shows  that  it  not 
only  leads  to  death,  or  leads  to  misery, 
but  that  it  is  death  itself;  there  is  wo 
and  condemnation  in  the  very  act  and 
purpose  of  being  supremely  devoted  to 
;  the  corrupt  passions.  Its  only  tendency 
I  is    condemnation   and    despair.     ^  Is 
death.     The  penalty  of  transgression  ; 
condemnation  and  eternal  ruin.    Note, 
ch.    v.    12.'    IT  But    to    be   spiritually 
minded.     Margin,    "  The    minding  of 
j  the   Spirit."     That  is,  making  it  the 
object  of  the  mind,  the  end  and  aim  of 
the  actions,  to   cultivate  the  graces  of 
the  Spirit,  and  to  submit  to  his  influ 
ence.     To  be  spiritually  minded  is  to 
seek  those  feelings  and  views  which 


164 


7  Because     the    carnal    mind 
is  enmity  against  God;  for    it  is 


KOMANS.  [A.  D.  60, 

not  subject  to  the    law  of  God  ; 
neither  indeed  can  be. 


the  Holy  Spirit  produces,  and  to  follow 
his  leadings.  1  Is  life.  This  is  opposed 
to  death  in  ver.  5.  It  tends  to  life,  and 
is  in  fact  real  life.  For  to  possess  and 
cultivate  the  graces  of  the  Spirit,  to  be 
lead  where  he  would  guide  us,  is  the 
design  of  our  existence,  and  is  the  only 
path  of  happiness.  IT  And  peace.  Note, 
ch.  vi. 

7.  Because.  This  is  given  as  a  rea 
son  for  what  is  said  in  ver.  6.  In  that 
verse  the  apostle  had  affirmed  that  to 
be  carnally  minded  was  death,  but  he 
had  not  stated  why  it  was.  He  now 
explains  it  by  saying  that  it  is  enmity 
against  God,  and  thus  involves  a  sin- 
ner  in  conflict  with  him,  and  exposes 
to  his  condemnation.  IT  The  carnal 
mind.  This  is  the  same  expression  as 
occurs  in  ver.  6  (ri  tppdvrjua  7%  <rap*dj  ). 
It  does  not  mean  the  mind  itself,  the 
intellect,  or  the  will ;  it  does  not  sup 
pose  that  the  mind  or  soul  is  physical, 
ly  depraved,  or  opposed  to  God  ;  but  it 
means  that  the  minding  of  the  things 
of  the  flesh,  giving  to  them  supreme 
attention,  is  hostility  against  God;  and 
involves  the  sinner  in  a  controversy 
with  him,  and  hence  leads  to  death  and 
wo.  This  passage  should  not  be  alleged 
in  proof  that  the  soul  is  physically  de 
praved,  but  merely  that  where  there  is 
a  supreme  regard  to  the  flesh  there  is 
hostility  to  God.  It  does  not  directly 
prove  the  doctrine  of  universal  depra 
vity;  but  it  proves  only  that  where 
such  attention  exists  to  the  corrupt  de 
sires  of  the  soul,  there  is  hostility  to 
God.  It  is  indeed  implied  that  that 
supreme  regard  to  the  flesh  exists 
every  where  by  nature,  but  this  is  not 
expressly  affirmed.  For  the  object  of 
the  apostle  here  is  not  to  teach  the 
doctrine  of  depravity,  but  to  show  that 
where  such  depravity  in  fact  exists,  it 
involves  the  sinner  in  a  fearful  contro 
versy  with  God.  IT  Is  enmity.  Hos 
tility  ;  hatred.  It  means  that  sucli  a  re 
gard  to  the  flesh  is  in  fact  hostility  to 
God,  because  it  is  opposed  to  his  law, 


and  to  his  plan  for  purifying  the  soul. 
Cornp.  James  iv.  4.  1  John  ii.  15. 
The  minding  of  the  tilings  of  the  flesh 
also  leads  to  the  hatred  of  God  himself, 
because  he  is  opposed  to  it,  and  has  ex- 
pressed  his  abhorrence  of  it.  IF  Against 
God.  Towards  God ;  or  in  regard  to 
him.  It  supposes  hostility  to  him. 
IT  For  it.  The  word  "  it "  here  refers 
to  the  minding  of  the  things  of  the 
flesh.  It  does  not  mean  that  the  soul 
itself  is  not  subject  to  his  law,  but  that 
the  minding  of  those  things  is  hostile  - 
to  his  law.  The  apostle  does  not  ex 
press  any  opinion  about  the  metaphy 
sical  ability  of  man,  or  discuss  that 
question  at  all.  The  amount  of  his 
affirmation  is  simply,  that  the  minding 
of  the  flesh,  the  supreme  attention  to 
its  dictates  and  desires,  is  not  and 
cannot  be  subject  to  the  law  of  God. 
They  are  wholly  contradictory  and 
irreconcilable,  just  as  much  as  the  love 
of  falsehood  is  inconsistent  with  the 
laws  of  truth  ;  as  intemperance  is  in 
consistent  with  the  law  of  temperance; 
and  as  adultery  is  a  violation  of  the 
seventh  commandment.  But  whether 
the  man  himself  might  not  obey  the 
law, — whether  he  has, orhas not,  ability 
to  do  it, — is  a  question  which  the  apostle 
does  not  touch,  and  on  which  this  pas 
sage  should  not  be  adduced.  For  whe 
ther  the  law  of  a  particular  sin  is  utter 
ly  irreconcilable  with  an  opposite  vir 
tue,  and  whether  the  sinner  is  able  to 
abandon  that  sin  and  pursue  a  different 
path,  are  very  different  inquiries.  IT  /« 
not  subject.  It  is  not  in  subjection  to 
the  command  of  God.  The  minding  of 
the  flesh  is  opposed  to  that  law,  and 
thus  shows  that  it  is  hostile  to  God. 
IT  Neither  indeed  can  be.  This  is  ab 
solute  and  certain.  It  is  impossible  that 
it  should  be.  There  is  the  utmost 
inability  in  regard  to  it.  The  things  zye 
utterly  irreconcilable.  But  the  aiiirma- 
tion  does  not  mean  that  the  heart  o'f 
the  sinner  might  not  be  subject  to 
God  •  or  that  his  soul  is  so  physically 


J 


L.  D.  60.] 


CHAPTER  VIII. 


165 


8  So  then  they  that  are  in  the 
flesh  cannot  please  God. 

9  But  ye  are  not  in  the  flesh, 
but  in  the  Spirit,  if   so  be   that 


depraved  that  he  cannot  obey,  or  that 
he.  might  not  obey  the  law.  On  that, 
the  apostle  here  expresses  no  opinion. 
That  is  not  the  subject  of  the  discus 
sion.  It  is  simply  that  the  supreme  re 
gard  to  the  flesh,  the  minding  of  that, 
is  utterly  irreconcilable  with  the  law 
of  God.  They  are  different  things,  and 
can  never  be  made  to  harmonize  ;  just 
as  adultery  cannot  be  chastity ;  false- 
hood  cannot  be  truth;  dishonesty  can 
not  be  honesty ;  hatred  cannot  be  love. 
This  passage,  therefore,  should  not  be 
adduced  to  prove  the  doctrine  of  man's 
inability  to  love  God,  for  it  does  not  re 
fer  to  that,  but  it  proves  merely  that  a 
supreme  regard  to  the  things  of  the  flesh 
is  utterly  inconsistent  with  the  law  of 
God;  can  never  be  reconciled  with  it; 
and  involves  the  sinner  in  hostility 
with  his  Creator. 

8.  So  then.  It  follows;  it  leads  to 
this  conclusion.  IT  They  that  are  in 
the  flesh.  They  who  are  unrenewed 
sinners;  who  are  following  supremely 
the  desires  of  the  flesh,  ch.  vii.  18. 
Those  are  meant  here  who  follow 
fleshly  appetites  and  desires,  and  who 
aie  not  led  by  the  Spirit  of  God. 
IT  Cannot  please  God.  That  is,  while 
they  are  thus  in  the  flesh ;  while  they 
thus  pursue  the  desires  of  their  corrupt 
nature,  they  cannot  please  God.  But 
this  affirms  nothing  respecting  their 
ability  to  turn  from  this  course,  and  to 
pursue  a  different  mode  of  life.  That 
is  a  different  question.  A  child  maybe 
obstinate,  proud,  and  disobedient;  and 
while  in  this  state,  it  may  be  affirmed  of 
him  that  he  cannot  please  his  parent. 
But  whether  he  might  not  cease  to 
be  obstinate,  and  become  obedient,  is  a 
very  different  inquiry;  and  the  two  sub 
jects  should  never  be  confounded.  11 
follows  from  this,  (1.)  That  those  who 
are  unrenewed  are  totally  depraved, 
since  in  this  state  they  cannot  please 
God.  (2.)  That  none  of  their  actions 


the  Spirit  of  God  dwell  ain 
you.  Now  if  any  man  have  not 
the  Spirit  of  Christ,  he  is  none 
of  his. 


aICor.8.19.    Ga',4.6. 


while  in  this  state  can  be  acceptable 
to  him,  since  he  is  pleased  only  with 
those  who  are  spiritually  minded.  (3.) 
That  those  who  are  in  this  state  should 
turn  from  it  without  delay;  so  it  is  de 
sirable  that  every  man  should  please 
God.  (4.)  That  if  the  sinner  does  not 
turn  from  his  course,  he  will  be  ruined. 
With  his  present  character  he  can 
never  please  him  ;  neither  in  health  nor 
sickness ;  neither  in  life  nor  death ; 
neither  on  earth  nor  in  hell.  He  is  en 
gaged  in  hostility  against  God  ;  and  if 
he  does  not  himself  forsake  it,  it  will 
be  endless,  and  involve  his  soul  in  all 
the  evils  of  a  personal,  and  direct, 
and  eternal  warfare  with  the  Lord 
Almighty. 

9.  But  ye.  You  who  are  Christians. 
This  is  the  opposite  character  to  that 
which  he  had  been  describing,  and 
shows  the  power  of  the  gospel.  ^  Not 
in  thejlesh.  Not  under  the  full  influ 
ence  of  corrupt  desires  and  passions. 
IF  But  in  the  spirit.  That  is,  you  are 
spiritually  minded ;  you  are  under  the 
direction  and  influence  of  the  Holy 
Spirit.  1T  The  Spirit  of  God.  The  Holy 
Ghost.  IT  Dwell  in  you.  The  Holy 
Spirit  is  often  represented  as  dwelling 
in  the  hearts  of  Christians  (comp. 
1  Cor.  ii.  16,  17;  vi.  19.  2  Cor.  vi. 
16.  Eph.  ii.  21,  22.  Gal.  iv.  6) ;  and 
the  meaning  is  not  that  there  is  a  per 
sonal  or  physical  indwelling  of  the 
Holy  Ghost,  but  that  he  influences, 
directs,  and  guides  Christians,  produc 
ing  meekness,  love,  joy,  peace,  long, 
suffering,  gentleness,  goodness,  &c. 
Gal.  v.  22,  23.  The  expression,  to 
dwell  in  one,  denotes  intimacy  of  con 
nexion,  and  means  that  those  things 
which  arn  the  fruits  of  the  Spirit  are 
produced  in  the  heart.  IT  have  not  the 
Spirit  of  Christ.  The  word  Spirit  is 
used  in  a  great  variety  of  significations 
in  the  Scriptures.  It  most  commonly 
in  the  New  Testament  refers  to  the 


166 


10  And  if  Christ  be  in  you, 
the  body  is  dead  because  of  sin ; 

third  person  of  the  Trinity,  the  Holy 
Ghost.  But  the  expression  "  the  Spirit 
of  Christ "  is  not,  I  believe,  any  where 
applied  to  him,  except  it  may  be  1  Pet. 
i.  11.  He  is  called  often  the  Spirit  of 
God  (Matt.  iii.  16;  xii.  28.  1  Cor.  ii. 
11.  14;  iii.  16;  vi.  11.  Eph.  iv.  30), 
but  not  the  Spirit  of  the  Father.  The 
word  spirit  is  often  used  to  denote  the 
temper,  disposition;  thus  we  say,  a 
man  of  a  generous  spirit,  or  of  a  re 
vengeful  spirit,  &c.  It  may  possibly 
have  this  meaning  here,  and  denotes 
that  he  who  has  not  the  temper  or  dis 
position  of  Christ  is  not  his,  or  has 
no  evidence  of  piety.  But  the  con 
nexion  seems  to  demand  that  it  should 
be  understood  in  a  sense  similar  to  the 
expression  "  the  Spirit  of  God,"  and 
"  the  Spirit  of  him  that  raised  up  Je 
sus  "  (ver.  11)  ;  and  if  so,  it  means  the 
Spirit  which  Christ  imparts,  or  sends 
to  accomplish  his  work  (John  xiv.  26), 
the  Holy  Spirit,  sent  to  make  us  like 
Christ,  and  to  sanctify  our  hearts.  And 
in, this  sense  it  evidently  denotes  the 
Spirit  which  Christ  would  send  to  pro 
duce  in  us  the  views  and  feelings  which 
he  came  to  establish,  and  which  shall 
assimilate  us  to  himself.  If  this  refers 
to  the  Holy  Spirit,  then  we  see  the 
manner  in  which  the  apostle  spoke  of 
the  Saviour,  He  regarded  "  the  Spi 
rit"  as  equally  the  Spirit  of  God  and 
of  Christ,  as  proceeding  from  both  ;  and 
thus  evidently  believed  that  there  is  a 
union  of  nature  between  the  Father 
and  the  Son.  Such  language  could 
never  be  used  except  on  the  supposi 
tion  that  the  Father  and  the  Son  are 
one ;  that  is,  that  Christ  is  divine. 
^  Is  none  of  his.  Is  not  a  Christian. 
This  is  a  test  of  piety  that  is  easily  ap 
plied  ;  and  this  settles  the  question. 
If  a  man  is  not  influenced  by  the  meek, 
pure,  and  holy  spirit  of  the  Lord  Jesus, 
if  he  is  not  conformed  to  his  image,  if 
his  life  does  not  resemble  that  of  the 
Saviour,  he  is  a  stranger  to  religion. 
No  test  could  be  more  easily  applied, 
and  none  is  more  decisive.  It  matters 


ROMANS.  [A.  D.  60. 

but  the  Spirit  is   life  because  of 

righteousness. 


not  what  else  he  may  have.  He  may 
be  loud  in  his  professions,  amiable  ir. 
his  temper,  bold  in  his  zeal,  or  active 
in  promoting  the  interests  of  his  own 
party  or  denomination  in  the  church; 
but  if  he  has  not  the  temper  of  the  Sa 
viour,  and  does  not  manifest  his  Spirit, 
it  is  as  sounding  brass  or  a  tinkling 
cymbal.  May  all  who  read  this,  ho 
nestly  examine  themselves  ;  and  may 
they  have  that  which  is  the  source  of 
the  purest  felicity,  the  spirit  and  tem 
per  of  the  Lord  Jesus. 

10.  And  if  Christ  be  in  you.  This 
is  evidently  a  figurative  expression, 
where  the  word  "  Christ "  is  used  to 
denote  his  spirit,  his  principles;  that  is. 
he  influences  the  man.  Literally,  he 
cannot  be  in  a  Christian  ;  but  the  close 
connexion  between  him  and  Christians, 
and  the  fact  that  they  are  entirely  un 
der  his  influence,  is  expressed  by  this 
strong  figurative  language.  It  is  lan 
guage  which  is  not  unfrequenjtly  used. 
Comp.  Gal.  ii.  20.  Col.  i.  27.  IT  Th( 
body  is  dead.  This  passage  has  been 
interpreted  in  very  different  ways 
Some  understand  it  to  mean  that  tht 
body  is  dead  in  respect  to  sin  ;  that  is 
that  sin  has  no  more  power  to  excite 
evil  passions  and  desires ;  others,  that 
the  body  must  die  on  account  of  sin 
but  that  the  spiritual  part  shall  live 
and  even  the  body  shall  live  also  in  tht 
resurrection.  Thus  Calvin,  Beza,  am 
Augustine.  Doddridge  understands  ii 
thus :  "  Though  the  body  is  to  die  or 
account  of  the  first  sin  that  entered  intc 
the  world, yet  the  spirit  is  life,  and  shali 
continue  to  live  on  for  ever,  through 
that  righteousness  which  the  second 
Adam  has  introduced."  To  each  of 
these  interpretations  there  are  serious 
objections,  which  it  is  not  necessary  to 
urge.  I  understand  the  passage  in  the 
following  manner  :  The  body  refers  to 
that  of  which  the  apostle  had  said  so 
much  in  the  previous  chapters  —  the 
flesh,  the  man  before  conversion.  It  is 
subject  to  corrupt  passions  and  desires, 
and  may  be  said  thus  to  b«  dead,  as  ii 


A.  D.  60.] 


CHAPTER  VIII. 


167 


11  But  if  the  Spirit  of  him 
that  raised  up  Jesus  from  the 
dead  dwell  in  you,  he  *  that  rais 
ed  up  Christ  from  the  dead  shall 
also  quicken  your  mortal  bodies 


has  none  of  the  elements  of  spiritual 
life.  It  is  under  the  reign  of  sin  and 
death.  The  word  ptv,  indeed,  or  truly, 
has  been  omitted  in  our  translation,  and 
the  omission  has  obscured  the  sense. 
The  expression  is  an  admission  of  the 
apostle,  or  a  summary  statement  of 
what  had  before  been  shown.  '  It  is  to 
be  admitted,  indeed,  or  it  is  true,  that 
the  unrenewed  nature,  the  man  before 
conversion,  under  the  influence  of  the 
flesh,  is  spiritually  dead.  Sin  has  its 
seat  in  the  fleshly  appetites;  and  the 
whole  body  may  be  admitted  thus  to 
be  dead  or  corrupt.'  1T  Because  of  sin. 
Through  sin  (SI  a/iapn'av) ;  by  means 
of  sinful  passions  and  appetites.  IT  But 
ihe  spirit.  This  stands  opposed  to  the 
body ;  and  it  means  that  the  soul,  the 
immortal  part,  the  renovated  man,  was 
alive,  or  was  under  the  influence  of 
living  principles.  It  was  imbued  with 
the  life  which  the  gospel  imparts,  and 
had  become  active  in  the  service  of 
God.  The  word  "  sp.rit "  here  does  not 
refer  to  the  Holy  Ghost,  but  to  the  spi 
rit  of  man,  the  immortal  part,  recover 
ed,  renewed,  and  imbued  with  life  under 
the  gospel.  IF  Because  of  righteousness. 
Through  righteousness  (Sid  StKatoffvvrjv). 
This  is  commonly  interpreted  to  mean, 
with  reference  to  righteousness,  or  that 
it  may  become  righteous.  But  I  under 
stand  the  expression  to  be  used  in  the 
sense  in  which  the  word  is  so  frequent 
ly  used  in  this  epistle,  as  denoting  God's 
plan  of  justification.  See  Note,  ch. 
i.  17.  *  The  spirit  of  man  has  been 
recovered  and  made  alive  through  his 
plan  of  justification.  It  communicate 
life,  and  recovers  man  from  his  death 
in  sin  to  life.' 

11.  But  if  the  Spirit  of  him,  &c 
The  Holy  Spirit,  ver.  9.  IT  He  that 
raised  up  Christ,  &c.  He  that  hac 
power  to  restore  him  to  life,  has  power 


by  his  Spirit   that  dwelleth  in 


you. 


12  Therefore,  brethren,  we  are 
debtors,  not b  to  the  flesh,  to  live 
after  the  flesh. 


or,  because  of. 


;o  give  life  lo  you.  He  that  did,  in 
fact,  restore  him  to  life,  will  also  re 
store  you.  The  argument  here  seems 
to  be  founded,  first,  on  the  power  of 
God ;  and,  secondly,  on  the  connexion 
between  Christ  and  his  people.  Comp. 
John  xiv.  19,  "  Because  I  live,  ye  shall 
ive  also."  IT  Shall  also  quicken.  Shall 
make  alive.  IT  Your  mortal  bodies. 
That  this  does  not  refer  to  the  resur 
rection  of  the  dead  seems  to  be  appa 
rent,  because  that  is  not  attributed  to 
the  Holy  Spirit.  I  understand  it  as  re 
ferring  to  the  body,  subject  to  carnal 
desires  and  propensities;  by  nature  un 
der  the  reign  of  death,  and  therefore 
mortal ;  i.  e.  subject  to  death.  The 
sense  is,  that  under  the  gospel,  by  the 
influence  of  the  Spirit,  the  entire  man 
will  be  made  alive  in  the  service  of 
God.  Even  the  corrupt,  carnal,  and 
mortal  body,  so  long  under  the  domi 
nion  of  sin,  shall  be  made  alive  and  re 
covered  to  the  service  of  God.  This 
will  be  done  by  the  Spirit  that  dwells 
in  us,  because  that  Spirit  has  restored 
life  to  our  souls,  abides  with  us  with 
his  purifying  influence,  and  because 
the  design  and  tendency  of  his  in 
dwelling  is  to  purify  the  entire  man, 
and  restore  all  to  God.  Christians 
thus  in  their  bodies  and  in  their  spirits 
become  sacred.  For  even  their  body,  the 
seat  of  evil  passions  and  desires,  shall 
become  alive  in  the  service  of  God. 

12.  We  are  debtors.  We  owe  it  as 
a  matter  of  solemn  obligation.  This 
obligation  arises,  (1.)  From  the  fact 
that  the  Spirit  dwells  in  us ;  (2.)  Be 
cause  the  design  of  his  indwelling  is 
to  purify  us;  (3.)  Because  we  are  thus 
recovered  from  the  death  of  sin  to  the 
life  of  religion ;  and  he  who  has  im 
parted  life,  has  a  right  to  require  that 
it  be  spent  in  his  service.  IT  To  the 
Jlesh.  To  the  corrupt  propensities  and 


168 


ROMANS. 


[A.  D.  CO. 


13  For  if  yc  live  after  the 
flesh,  yc  shall  die :  but  if  yc 
through  the  Spirit  do  mortify  • 


passions.  We  ;irc  not  bound  to  indulge 
them,  because  the  end  of  such  indul 
gence  is  death  and  ruin.  ch.  vii  21,22. 
But  we  arc  bound  to  live  to  God,  and 
to  follow  the  leadings  of  his  Spirit,  for 
the  end  is  life  and  peace,  ch.  vii.  22, 
23.  The  reason  for  this  is  stated  in 
the  following  verse. 

13.  For  if  yc  /ice,  &c.     If  you  live 
to  indulge  your  carnal  propensities, you 
will  sink  to  eternal  death,  ch.  vii.  23. 
IT  Through  the  Spirit.     By  the  aid  of 
the  Spirit;  by  cherishing  and  cultivat 
ing  his  influences.     What  is  here  re 
quired  can  be  accomplished  only  by  the 
aid  of  the  Holy  Ghost.     1T  Do  mortify. 
Do  put  to  death ;  do  destroy.     Sin  is 
mortified  when  its  power  is  destroyed 
and  it  ceases  to  be  active.    T  The  deeds 
of  the  body.     The  corrupt  inclinations 
and  passions;  called  deeds  of  the  body, 
because  they  arc  supposed  to  have  their 
origin  in  the  fleshly  appetites.     IT  Ye 
shall  live.     You    shall    be    happy  and 
saved.     Either  your  sins  must  die,  or 
you  must.     If  they  arc  suffered  to  live, 
you  will  die.     If  they  arc  put  to  death, 
you  will  be  saved.     No  man  can  be 
saved  in  his  sins.     This  closes  the  ar 
gument  of  the  apostle    for  the  supe 
riority  of  the  gospel  to  the  law  in  pro 
moting    the  purity  of  man.     By  this 
train  of  reasoning,  he  has  shown  that 
the  gospel  has  accomplished  what  the 
law  could  not  do — the  sanctification  of 
the  soul,  the  destruction  of  the  corrupt 
passions  of  our  nature,  and  the  recovery 
of  man  to  God. 

14.  For  as  many.     Whosoever;   all 
who  are  thus  led.     This  introduces  a 
new  topic,  illustrating  the  benefits  of 
the  gospel,  to  wit,  that  it  produces  a 
spirit  of  adoption,  vcr.  14 — 17.     IT  As 
are  led.    As  submit  to  his  influence  and 
control.     The  Spirit  is  represented  as 
influencing,  suggesting  and  controlling. 
One  evidence  of  piety  is,  a  willingness 
to  yield  to  that  influence,  and  submit 
to  him.     One  decided  evidence  of  the 


the  deeds  of  the  body,  ye  shall 
live. 

14  For  as  many  as  are  led  ''  by 

//G.il.5.18. 


want  of  piety  is,  where  there  is  an  un- 
willingness  to  submit  to  that  influence, 
but  where  the  Holy  Spirit  is  grieved 
and  resisted.  All  Christians  submit  to 
his  influence;  all  sinners  decidedly  re 
ject  it  and  oppose  it.  The  influence 
of  the  Spirit,  if  followed,  would  lead 
every  man  to  heaven.  But  when  neg 
lected,  rejected,  or  despised,  man  goes 
down  to  hell.  The  glory  belongs  to 
the  conducting  Spirit  when  man  is 
saved  ;  the  fault  is  man's  when  he  is 
lost.  The  apostle  here  docs  not  agitate 
the  question  how  it  is  that  the  people 
of  God  arc  led  by  the  Spirit,  or  why 
they  yield  to  it  when  others  resist  it. 
His  design  is  simply  to  stale  the  fact, 
that  they  who  are  thus  led  arc  the 
sons  of  God,  or  have  evidence  of  piety 
IT  Are  the  Sons  of  God.  Are  adopted 
into  his  family,  and  are  his  children. 
This  is  a  name  of  endearment,  mean- 
ing  that  they  sustain  to  him  this  rela 
tion  ;  that  they  arc  his  friends,  disc1 
pics,  and  imitators  ;  that  they  arc  part 
of  the  great  family  of  the  redeemed,  or 
whom  he  is  the  Father  and  Protector. 
It  is  often  applied  to  Christians  in  the 
Bible.  Job  i.  G.  John  i.  12.  Phil.  ii.  15. 
1  John  iii.  1,  2.  Matt.  v.  9.  45.  Luke 
vi.  35.  This  is  a  test  of  piety  which 
is  easily  applied.  (1.)  Arc  we  con 
scious  that  an  influence  from  above  has 
been  drawing  us  away  from  the  cor 
rupting  passions  and  vanities  of  this 
World  ?  This  is  the  work  of  the  Spirit. 
(2.)  Arc  we  conscious  of  a  desire  to 
yield  to  that  influence,  and  to  be  con 
ducted  in  the  path  of  purity  and  life  ? 
This  is  an  evidence  that  we  arc  the 
sons  of  God.  (3.)  Do  we  offer  no  re 
sistance  ;  do  we  follow  cheerfully  and 
obey  this  pure  influence,  leading  us  to 
mortify  pride,  subdue  passion,  destroy 
lust,  humble  ambition,  and  annihilat* 
the  love  of  wealth  and  of  the  world  ? 
If  so,  we  arc  his  children.  God  will  not 
lead  us  astray ;  and  our  peace  and  happi 
ness  consists  only  in  yielding  ourselves 


A.  D.  60.] 


CHAPTER  VIII. 


160 


the    Spirit  of  God,  they  are  the 
sons  of  God. 

15  For  ye  have  not  received 
the  spirit  of  bondage  °  again,  to 
fear ;  but b  ye  have  received  the 


I  lCor.2.12. 


Spirit  of  adoption,  c  whereby  wo 
cry,  Abba,  Father. 

16  The  Spirit  itself  beareth 
witness  d  with  our  spirit,  that  we 
are  the  children  of  God : 

cJer.3.19.  Gal.4.5.6.  d2Cor.l.22.  Uchn.4.13. 


to  this  influence  entirely,  and  in  being 
willing  to  be  conducted  by  this  unseen 
hand  "  beside  the  still  waters  of  salva 
tion." 

15.  The  spirit  of  bondage.  The 
spirit  that  binds  you ;  or  the  spirit  of  a 
slave,  that  produces  only  fear.  The 
slave  is  under  constant  fear  and  alarm. 
But  the  spirit  of  religion  is  that  of  free 
dom  and  of  confidence  ;  the  spirit  of 
children  and  not  of  slaves.  Compare 
Note,  John  viii.  32—36.  V  Again  to 
fear.  That  you  should  again  be 
afraid,  or  be  subjected  to  servile  fear. 
This  implies  that  in  their  former  state 
under  the  law,  they  were  in  a  state  of 
servitude,  and  that  the  tendency  of  it 
was  merely  to  produce  alarm.  Every 
sinner  is  subject  to  such  fear.  He  has 
every  thing  of  which  to  be  alarmed. 
God  is  angry  with  him  ;  his  conscience 
will  trouble  him  ;  and  he  has  every 
thing  to  apprehend  in  death  and  in 
eternity.  But  it  is  not  so  with  the 
Christian.  Comp.  2  Tim.  i.  7.  V  The 
spirit  of  adoption.  The  feeling  of  af 
fection,  love,  and  confidence  which  per 
tains  to  children  ;  not  the  servile,  trem 
bling  spirit  of  slaves,  but  the  temper 
and  affectionate  regard  of  sons.  Adop 
tion  is  the  taking  and  treating  a  stran 
ger  as  one's  own  child.  It  is  applied 
to  Christians  because  God  treats  them 
as  his  children ;  he  receives  them  into 
this  relation,  though  they  were  by  na 
ture  strangers  and  enemies.  It  implies, 
(1.)  That  we  by  nature  had  no  claim 
on  him ;  (2.)  That,  therefore,  the  act 
is  one  of  mere  kindness — of  pure,  sove 
reign  love ;  (3.)  That  we  are  now  un 
der  his  protection  and  care  ;  and,  (4.) 
That  we  are  bound  to  manifest  towards 
him  the  spirit  of  children,  and  yield  to 
him  obedience.  See  Note,  John  i.  12. 
Comp.  Gal.  iv.  5.  Eph.  i.  5.  It  is  for 
this  that  Christians  are  so  often  called 


the  sons  of  God.  IT  Whereby  we  cry. 
As  children  who  need  protection  and 
help.  This  evinces  the  habitual  spirit 
of  a  child  of  God ;  a  disposition,  (1.)  To 
express  towards  him  the  feelings  due 
to  a  father ;  (2.)  To  call  upon  him ; 
to  address  him  in  the  language  of  af 
fection  and  endearing  confidence  ;  (3.) 
To  seek  his  protection  and  aid.  H"  Abba. 
This  word  is  Chaldee  (JOfcO,  and 
means  father.  Why  the  apostle  re 
peats  the  word  in  a  different  language, 
is  not  known.  The  Syriac  reads  it, 
"  By  which  we  call  the  Father  our  Fa 
ther."  It  is  probable  that  the  repetition 
here  denotes  merely  intensity,  and  is 
designed  to  denote  the  interest  with 
which  a  Christian  dwells  on  the  name, 
in  the  spirit  of  an  affectionate,  tender 
child.  It  is  not  unusual  to  repeat  such 
terms  of  affection.  Comp.  Matt.  vii.  22. 
Ps.  viii.  1.  This  is  an  evidence  of  piety 
that  is  easily  applied.  He  that  can  in 
sincerity  and  with  ardent  affection  ap 
ply  this  term  to  God,  addressing  him 
with  a  filial  spirit  as  his  Father,  has 
the  spirit  of  a  Christian.  Every  child 
of  God  has  this  spirit;  and  he  that  has 
it  not  is  a  stranger  to  piety. 

16.  The  Spirit.  The  Holy  Spirit. 
That  the  Holy  Spirit  here  is  intended, 
is  evident,  (1.)  Because  this  is  the  na 
tural  meaning  of  the  expression  ;  (2.) 
Because  it  is  of  the  Holy  Spirit  that 
the  apostle  is  mainly  treating  here ; 
(3.)  Because  it  would  be  an  unnatural 
and  forced  construction  to  say  of  the 
temper  of  adoption  that  it  bore  witness. 
IT  Bearetk  witness.  Testifies,  gives 
evidence.  IT  With  our  spirit.  To  oui 
minds.  This  pertains  to  the  adoption  , 
and  it  means  that  the  Holy  Spirit  fur 
nishes  evidence  to  our  minds  that  we 
are  adopted  into  the  family  of  God. 
This  effect  is  riot  unfrequenlly  attri 
buted  to  the  Holy  Spirit.  2  Cor.  i.  22. 


170 


ROMANS. 


[A.  D.  60. 


17  And  if  chil'dfen,  then 
heirs;  "  heirs  of  God,  and  joint- 
heirs  with  Christ;  *  if  so  be 


Z>2Tim.2. 11,12. 


1  John  v.  10,  11.  1  Cor.  ii.  12.  If  it 
be  asked  how  this  is  done,  I  answer, 
it  is  not  by  any  revelation  of  new 
truth  ;  it  is  not  by  inspiration ;  it  is 
not  always  by  assurance  ;  it  is  not 
by  a  mere  persuasion  that  we  are 
elected  to  eternal  life  ;  but  it  is  by  pro 
ducing  in  us  the  appropriate  effects  of 
his  influence.  It  is  his  to  renew  the 
heart ;  to  sanctify  the  soul ;  to  produce 
"  love,  joy,  peace,  long-suffering,  gen 
tleness,  goodness,  faith,  meekness,  tem 
perance."  Gal.  v.22,23.  If  a  man  has 
these,  he  has  the  evidence  of  the  witness 
ing  of  the  Spirit  with  his  spirit.  If  not, 
he  has  no  such  evidence.  And  the 
way,  therefore,  to  ascertain  whether 
we  have  this  witnessing  of  the  Spirit, 
is  by  an  honest  and  prayerful  inquiry 
whether  these  fruits  of  the  Spirit  ac 
tually  exist  in  our  minds.  If  they  do, 
".he  evidence  is  clear.  If  not,  all  vain 
.-onfidence  of  good  estate  ;  all  visions, 
and  raptures,  and  fancied  revelations, 
vill  be  mere  delusions.  It  may  be 
idded,  that  the  effect  of  these  fruits  of 
,he  Spirit  on  the  mind  is  to  produce  a 
calm  and  heavenly  frame;  and  in  that 
frame,  when  attended  with  the  appro 
priate  fruits  of  the  Spirit  in  a  holy 
life,  we  may  rejoice  as  an  evidence  of 
piety.  V  That  we  are  the  children 
of  God.  That  we  are  adopted  into  his 
family. 

17.  And  if  children.  If  adopted  into 
his  family.  IT  Then  heirs.  That  is, 
he  will  treat  us  as  sons.  An  heir  is 
one  who  succeeds  to  an  estate.  The 
meaning  here  is,  that  if  we  sustain  the 
relation  of  sons  to  God,  that  we  shall 
be  treated  as  such,  and  admitted  to 
share  his  favours.  An  adopted  son 
comes  in  for  a  part  of  the  inheritance. 
Num.  xxvii.  T  Heirs  of  God.  This 
expression  means  that  we  shall  be  par 
takers  of  that  inheritance  which  God 
confers  on  his  people.  That  inheritance 
is  his  favour  here,  and  eternal  life 
Liereafter.  This  is  an  honour  infinitely 


that  we  suffer  with  him,  that 
we  may  be  also  glorified  toge 
ther. 


higher  than  to  be  heir  to  the  most 
princely  earthly  inheritance;  or  than  to 
be  the  adopted  son  of  the  most  magni 
ficent  earthly  monarch.  IT  And  joint- 
heirs  with  Christ.  Christ  is  by  emi 
nence  THE  Son  of  God.  As  such,  he  is 
heir  to  the  full  honours  and  glory  of 
heaven.  Christians  are  united  to  him  : 
they  are  his  friends  ;  and  they  are  thus 
represented  as  destined  to  partake  with 
him  of  his  glory.  They  are  the  sons  of 
God  in  a  different  sense  from  what  he 
is  ;  he  by  his  nature  and  high  relation, 
they  by  adoption  ;  but  still  the  idea  of 
sonship  exists  in  both ;  and  hence  both 
will  partake  in  the  glories  of  the  eter 
nal  inheritance.  Comp.  Phil.  ii.  8,  9. 
Heb.  ii.  9,  10.  The  connexion  between 
Christ  and  Christians  is  often  referred 
to  in  the  New  Testament.  The  fact 
that  they  are  united  here  is  often  al 
leged  as  a  reason  why  they  will  be  in 
glory.  John  xiv.  19,  "  Because  I  live, 
ye  shall  live  also."  2  Tim.  ii.  11,  12, 
"  For  if  we  be  dead  with  him,  we  shall 
also  live  with  him ;  if  we  suffer,  we 
shall  also  reign  with  him."  Rev.  iii. 
21,  "To  him  that  overcometh  will  I 
grant  to  sit  with  me  in  my  throne,"  &c. 
John  xvii.  22—24.  IT  Jf  so  be.  If  this 
condition  exist.  We  shall  not  be  treat 
ed  as  co-heirs  with  him,  unless  we  here 
give  evidence  that  we  are  united  to 
him.  IT  That  we  suffer  with  him. 
Greek,  "  If  we  suffer  together,  that  we 
may  also  be  glorified  together."  If  we 
suffer  in  his  cause  ;  bear  afflictions  as 
he  did  ;  are  persecuted  and  tried  for 
the  same  thing  ;  and  thus  show  that  we 
are  united  to  him.  It  does  not  mean 
that  we  suffer  to  the  same  extent  that 
he  did,  but  we  may  imitate  him  in  the 
kind  of  our  sufferings,  and  in  the  spirit 
with  which  they  are  borne  ;  and  thus 
show  that  we  are  united  to  him. 
IT  That  we  may  be  also  glorified  to 
gether.  If  united  in  the  same  kind  of 
sufferings,  there  is  propriety  in  being 
united  in  destiny  beyond  the  scenes 


A.  D.  60.] 


CHAPTER  VIII. 


171 


18    For   I   reckon   a  that    the  I  with    the   glory  which    shall    be 


sufferings    of    the    present    time 
are  not  worthy  to  be  compared 

a2Cor.4.17. 

of  all  suffering1,  the  kingdom  of  blessed 
ness  and  love. 

18  For  1  reckon.  I  think;  I  judge. 
This  verse  commences  a  new  division 
of  the  subject,  which  is  continued  to 
ver.  25.  Its  design  is  to  show  the 
power  of  the  gospel  in  sustaining  the 
soul  in  trials ;  a  very  important  and 
material  part  of  the  scheme.  This  had 
been  partially  noticed  before  (ch.  v. 
3 — 5),  but  its  full  power  to  support  the 
soul  in  the  prospect  of  a  glorious  im 
mortality  had  not  been  fully  discussed. 
This  topic  seems  here  to  have  been 
suggested  by  what  is  said  of  adoption. 
The  mind  of  the  apostle  instantly  ad 
verted  to  the  effects  or  benefits  of  that 
adoption;  arid  one  of  the  most  material 
of  those  benefits  was  the  sustaining 
grace  which  the  gospel  imparted  in  the 
midst  of  afflictions.  It  should  be  borne 
in  mind  that  the  early  Christians  were 
comparatively  few  and  feeble,  and  ex 
posed  to  many  trials,  and  that  this  topic 
would  be  often,  therefore,  introduced 
into  the  discussions  about  their  privi 
leges  and  conditions.  1T  The  sufferings. 
The  afflictions  ;  the  persecutions,  sick 
nesses,  &c.  The  expression  evidently 
includes  not  only  the  peculiar  trials 
of  Christians  at  that  time,  but  all  that 
believers  are  ever  called  to  endure. 
IT  Of  this  present  time.  Probably  the 
apostle  had  particular  reference  to  the 
various  calamities  then  endured.  But 
the  expression  is  equally  applicable  to 
afflictions  of  all  times  and  in  all  places. 
TT  Are  not  worthy  to  be  compared. 
Are  nothing  in  comparison ;  the  one  is 
far  more  than  an  equivalent  in  compen 
sation  for  the  other.  T  With  the  glory. 
The  happiness ;  the  honour  in  heaven. 
TT  Which  shall  be  revealed  in  us. 
That  shall  be  disclosed  to  us  ;  or  of 
which  we  shall  be  the  partakers  in  hea 
ven.  The  usual  representation  of  hea 
ven  is  that  of  glory,  splendour,  mag 
nificence,  or  light.  Comp.  Rev.  xvi. 
10,  23,  24 ;  xxii.  5.  By  this,  therefore, 


revealed  in  us. 

19  For  the  earnest  expectation 


Christians  may  be  sustained.  Their 
sufferings  may  seem  great ;  but  they 
should  remember  that  they  are  nothing 
in  comparison  with  future  glory.  They 
are  nothing  in  degree.  For  these  are 
light  compared  with  that  "eternal 
weight  of  glory "  which  they  shall 
"work  out."  2  Cor.  iv.  17.  They  are 
nothing  in  duration.  For  these  suffer 
ings  arc  but  for  a  moment ;  but  the 
glory  shall  be  eternal.  These  will  soon 
pass  away  ;  but  that  glory  shall  never 
become  dim  or  diminished  ;  it  will  in 
crease  and  expand  for  ever  and  ever. 
IT  In  us.  Unto  us  (ds  fj^as). 

19.  For  the  earnest  expectation 
(aTtoKapaSoicia).  This  word  occurs  only 
here  and  in  Phil.  i.  20,  "  According  to 
my  ear-nest  expectation  and  my  hope," 
&c.  It  properly  denotes  a  state  of  ear 
nest  desire  to  see  any  object  when  the 
head  is  thrust  forward ;  an  intense 
anxiety;  an  ardent  wish  ;  and  is  thus 
well  employed  to  denote  the  intense 
interest  with  which  a  Christian  looks 
to  his  future  inheritance.  IT  Of  the 
creature  (TIJS  KTtawg).  Perhaps  there 
is  not  a  passage  in  the  New  Testa- 
ment  that  has  been  deemed  more  diffi 
cult  of  interpretation  than  this  (ver. 
19—23) ;  and  after  all  the  labours  be 
stowed  on  it  by  critics,  still  there  is  no 
explanation  proposed  which  is  perfectly 
satisfactory,  or  in  which  commentators 
concur.  The  object  here  will  be  to  give 
what  appears  to  the  writer  the  true 
meaning,  without  attempting  to  contro 
vert  the  opinions  of  critics.  The  main 
design  of  the  passage  is,  to  show  the 
sustaining  power  of  the  gospel  in  the 
midst  of  trials,  by  the  prospect  of  the 
future  deliverance  and  inheritance 
of  the.  sons  of  God.  This  scope  of  the 
passage  is  to  guide  us  in  the  interpre 
tation.  The  following  are,  I  suppose, 
the  leading  points  in  the  illustration. 
(1.)  The  word  creature  refers  to  the  re 
newed  nature  of  the  Christian,  or  to  the 
Christian  as  renewed.  (2.)  He  is  wait- 


172  KOMANS.  [A.  P.  60. 

of  the   creature    waiteth  for  the    manifestation  of  the  sons  of  God. 


ing  for  his  future  glory ;  i.  e.  desirous 
of  obtaining  the  full  developement  of 
the  honours  that  await  him  as  the  child 
of  God.  ver.  19.  (3.)  He  is  subjected 
to  a  state  of  trial  and  vanity,  affording 
comparatively  little  comfort  and  much 
disquietude.  (4.)  This  is  not  in  ac 
cordance  with  the  desire  of  his  heart, 
"  not  willingly,"  but  is  the  wise  ap 
pointment  of  God.  ver.  20.  (5.)  In 
this  state  there  is  the  hope  of  deliver 
ance  into  glorious  liberty,  ver.  21. 
(6.)  This  condition  of  things  does  not 
exist  merely  in  regard  to  the  Christian, 
but  is  the  common  condition  of  the 
world.  It  all  groans,  and  is  in  trial,  as 
much  as  the  Christian.  He  therefore 
should  not  deem  his  condition  as  pe 
culiarly  trying.  It  is  the  common  lot 
of  all  things  here.  ver.  22.  But,  (7.) 
Christians  only  have  the  prospect  of 
deliverance.  To  them  is  held  out  the 
hope  of  final  rescue,  and  of  an  eternal 
inheritance  beyond  all  these  sufferings. 
They  wait,  therefore,  for  the  full  bene 
fits  of  the  adoption ;  the  complete  re 
covery  even  of  the  body  from  the  effects 
of  sin,  and  the  toils  and  trials  of  this 
life ;  and  thus  they  are  sustained  by 
hope,  which  is  the  argument  which  the 
apostle  has  in  view.  ver.  23,  24.  With 
this  view  of  the  general  scope  of  the 
passage,  we  may  examine  the  particular 
phrases.  1"  Of  the  creature.  The 
word  here  rendered  creature  (/cric-is), 
occurs  in  the  New  Testament  nineteen 
times,  and  is  used  in  the  following 
senses;  (1.)  Creation  ;  the  act  of  cre 
ating.  Rom.  i.  20.  (2.)  The  creature; 
that  which  is  created  or  formed ;  the 
universe.  Mark  x.  6 ;  xiii.  19.  2  Pet. 
iii.  4.  Rom.  i.  25 ;  viii.  39.  (3.)  The 
rational  creation ;  man  as  a  rational 
being ;  the  world  of  mankind.  Mark 
xvi.  15.  Col.  i.  23.  1  Pet.  ii.  13.  (4.) 
Perhaps  the  church,  the  new  creation 
of  God,  taken  collectively.  Col.  i.  15. 
Rev.  iii.  14.  (5.)  The  Christian,  the 
new  creation,  regarded  individually;  the 
work  of  the  Holy  Spirit  on  the  renewed 
heart;  the  new  man. — After  all  the 
attention  which  I  can  give  to  this  pas 


sage,  I  regard  this  to  be  the  meaning 
here,  for  the  following  reasons,  viz. 
(1.)  Because  this  alone  seems  to  me 
to  suit  the  connexion,  and  to  make 
sense  in  the  argument.  If  the  word 
refers,  as  has  been  supposed  by  differ 
ent  interpreters,  either  to  angels,  or  to 
the  bodies  of  men,  or  to  the  material 
creation,  or  to  the  rational  creation — 
to  men,  or  mankind ;  it  is  difficult  to 
see  what  connexion  either  would  have 
with  the  argument.  The  apostle  is 
discoursing  of  the  benefits  of  the  gospel 
to  Christians  in  time  of  trial ;  and  the 
bearing  of  the  argument  requires  us  to 
understand  this  illustration  of  them,  un 
less  we  are  compelled  not  to  understand 
it  thus  by  the  proper  laws  of  interpret 
ing  words.  (2.)  The  word  creature  is 
used  in  a  similar  sense  by  the  same 
apostle.  Thus  2  Cor.  v.  17,  "If  any 
man  be  inChrist,  he  is  a  new  creature" 
(Kaivti  Krlaig}.  Gal.  vi.  15,  "For  in 
Christ  Jesus  neither  circumcision  avail- 
eth  any  thing,  nor  uncircumcision,  but 
a  new  creature."  (3.)  The  verb  cre 
ate  is  thus  used.  Thus  Eph.  ii.  10, 
"  For  we  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works." 
Ver.  15,  "  Having  abolished  in  his  flesh 
the  enmity.  .  .  .  for  to  make  in  himself 
of  twain  one  new  man:"  Greek,  'That 
he  might  create  (KTICTJ  )  the  two  into 
one  new  man.'  iv.  24,  "  The  new  man, 
which  is  created  in  righteousness,"  &c. 
(4.)  Nothing  was  more  natural  than 
for  the  sacred  writers  thus  to  speak  of 
a  Christian  as  a  new  creation,  a  new 
creature.  The  great  power  of  God  in 
volved  in  his  conversion,  and  the  strong 
resemblance  between  the  creation  and 
imparting  spiritual  life,  led  naturally  to 
this  use  of  the  language.  (5.)  Lan 
guage  similar  to  this  occurs  in  the  Old 
Testament,  and  it  was  natural  to  trans 
fer  it  to  the  New.  The  Jewish  people 
were  represented  as  made  or  created 
by  God  for  his  service,  and  the  phrase, 
therefore,  might  come  to  designate  those 
who  were  thus  formed  by  him  to  his 
service.  Deul.  xxxii.  6,  "  Hath  he  not 
made  thee^  and  established  thee?"  Isa. 


.  D.  60.] 


CHAPTER  VIII. 


173 


20  For  the  creature  was  made 
subject  to  vanity,  not  willingly, 


xliii.  7,  " ....  Every  one  that  is  called 
by  my  name ;  for  I  have  created  him 
for  my  glory,  I  have  formed  him ;  yea, 

1  have  made  him."  21,  "  This  people 
have  I  formed  for  myself."     From  all 
which  reasons,  it  seems  to  me  that  the 
expression  here  is  used  to  denote  Chris-* 
tians,   renewed    men.     Its    meaning, 
however,  is  varied  in  ver.  22.    IT  Wait- 
eth  for.     Expects  ;  is  not  in  a  state  of 
possession,  but  is  looking  for  it  with 
interest.     1T  The  manifestations  of  the 
sons   of  God.     The    full    development 
of  the  benefits  of  the  sons  of  God ;  the 
time  when  they  shall  be  acknowledged, 
and  received  into  the  full  privileges  of 
sons.     Here  Christians  have  some  evi 
dence  of  their  adoption.     But  they  are 
in  a  world  of  sin ;  they  are  exposed  to 
trials  ;  they  are  subject  to  many  cala 
mities  ;  and  though  they  have  evidence 
here  that  they  are  the  sons  of  God,  yet 
they  wait  for  that  period  when  they 
shall  be  fully  delivered  from  all  these 
trials,  and  be  admitted  to  the  enjoyment 
of  all  the  privileges  of  the  children  of 
the  Most  High.     The  time  when  this 
shall  take  place  will  be  at  the  day  of 
judgment,  when  they  shall  be  fully  ac 
knowledged  in  the  presence  of  an  as 
sembled  universe  as  his  children.     All 
Christians  are  represented  as  in  this 
posture  of  waiting  for  the  full  posses 
sion  of  their  privileges  as  the  children 
of  God.     1  Cor.  i.  7,  "  Waiting  for  the 
coming   of  our   Lord   Jesus   Christ." 

2  Thess.  iii.  5.     Gal.  v.  5,  "For  we 
through  the  Spirit  wait  for  the  hope 
of  righteousness  by  faith."     1  Thess. 
i.  10. 

20.  For  the  creature.  The  renewed 
creature ;  the  Christian  mind.  This  is 
given  as  a  reason  for  its  aspiring  to 
the  full  privileges  of  adoption,  that  the 
present  state  is  not  one  of  choice,  or 
one  which  is  preferred,  but  one  to 
which  it  has  been  subjected  for  wise 
reasons  by  God.  IT  Subject  to  vanity. 
The  word  "subject  to"  means  placed 
in  such  a  state  ;  subjected  to  it  by  the 
appointment  of  another,  as  a  soldier 
p2 


but  by  reason  of  him  who  hath 
subjected  the  same  in  hope ; 


has  his  rank  and  place  assigned  him 
in  an  army.  The  word  vanity  here 
(narai(>TTis)  is  descriptive  of  the  present 
condition  of  the  Christian,  as  frail  and 
dying ;  as  exposed  to  trials,  tempta 
tions,  and  cares ;  as  in  the  midst  of 
conflicts,  and  of  a  world  which  may  be 
emphatically  pronounced  vanity.  More 
or  less,  the  Christian  is  brought  under 
this  influence;  his  joys  are  marred; 
his  peace  is  discomposed ;  his  affections 
wander ;  his  life  is  a  life  of  vanity  and 
vexation.  IT  Not  willingly.  Not  vo 
luntarily.  It  is  not  a  matter  of  choice. 
It  is  not  that  which  is  congenial  to  his 
renewed  nature.  That  would  aspire  to 
perfect  holiness  and  peace.  But  this 
subjection  is  one  that  is  contrary  to  it, 
and  from  which  he  desires  to  be  deli 
vered.  This  describes  substantially  the 
same  condition  as  ch.  vii.  15  —  24. 
IT  But  by  reason.  By  him  (Sia).  It 
is  the  appointment  of  God,  who  has 
chosen  to  place  his  people  in  this  con 
dition  ;  and  who  for  wise  purposes  re 
tains  them  in  it.  IT  Who  hath  subject 
ed  the  same.  Who  has  appointed  his 
people  to  this  condition.  It  is  his  wise 
arrangement.  Here  we  may  observe, 
(1.)  That  the  instinctive  feelings  of 
Christians  lead  them  to  desire  a  purer 
and  a  happier  world.  Phil.  i.  23.  (2.) 
That  it  is  not  what  they  desire,  to  be 
subjected  to  the  toils  of  this  life,  and 
to  the  temptations  and  vanities  of  this 
world.  They  sigh  for  deliverance.  (3.) 
Their  lot  in  life ;  their  being  subjected 
to  this  state  of  vanity,  is  the  arrange 
ment  of  God.  Why  it  is,  he  has  not 
seen  fit  to  inform  us  fully.  He  might 
have  taken  his  people  at  once  to  hea 
ven  as  soon  as  they  are  converted.  But 
though  we  know  not  all  the  reasons 
why  they  are  continued  here  in  this 
state  of  vanity,  we  can  see  some  of 
them  :  (a)  Christians  are  subjected  to 
this  state  to  do  good  to  their  fellow 
sinners.  They  remain  on  earth  for  this 
purpose  ;  and  this  should  be  their  lead 
ing  aim.  (6)  By  their  remaining  hero 
the  power  of  the  gospel  is  shown  iu 


174 


ROMANS. 


[A.  D.  *¥,. 


21.  Because  a  the  creature  it 
self  also  shall  be  delivered  from 
the  bondage  of  corruption  into  the 


&lorious  liberty  of  the  children  of 
God. 

22  For   we   know  that    l  the 


1  or,  every  crcatur 


overcoming  their  sin ;  in  meeting  their 
temptations ;  in  sustaining  them  in 
trial;  and  in  thus  furnishing  living 
evidence  to  the  world  of  the  power  and 
excellency  of  that  gospel.  This  could 
not  be  attained  if  they  were  removed 
at  once  to  heaven,  (c)  It  furnishes 
occasion  for  some  interesting  exhibi 
tions  of  character — for  hope,  and  faith, 
and  love,  and  for  increasing  and  pro 
gressive  excellence,  (d)  It  is  a  proper 
training  for  heaven.  It  brings  out  the 
Christian  character,  and  Jits  it  for  the 
skies.  There  may  be  inestimable  advan 
tages,  all  of  which  we  may  not  see,  in 
subjecting  the  Christain  to  a  process 
of  training  in  overcoming  his  sins,  and 
in  producing  confidence  in  God,  before 
he  is  admitted  to  his  state  of  final  rest, 
(e)  It  is  fit  and  proper  that  he  should 
engage  here  in  the  service  of  Him  who 
has  redeemed  him.  He  has  been  ran 
somed  by  the  blood  of  Christ,  and  God 
has  the  highest  claim  on  him  in  all  the 
conflicts  and  toils,  in  all  the  labours 
and  services  to  which  he  may  be  sub 
jected  in  this  life.  1T  In  hope.  See 
Note,  ch.  v.4.  Hope  has  reference  to  the 
future;  and  in  this  state  of  the  Christian, 
he  sighs  for  deliverance,  and  expects  it. 
21.  Because.  This  is  the  ground  of 
his  hope,  and  this  sustains  him  now. 
It  is  the  purpose  of  God  that  deliver 
ance  shall  be  granted,  and  this  supports 
the  Christian  amidst  the  trials  to  which 
he  is  subjected  here.  The  hope  is,  that 
this  same  renewed  man  shall  be  de 
livered  from  all  the  toils,  and  cares, 
and  sins  of  this  state.  IT  The  creature 
itself.  The  very  soul  that  is  renewed ; 
the  ransomed  man  without  essential 
change.  It  will  be  the  same  being, 
though  purified;  the  same  man,  possess 
ed  of  the  same  body  and  soul,  though 
freed  from  all  the  corruptions  of  hu 
manity,  and  elevated  above  all  the 
degradations  of  the  present  condition. 
The  idea  is  every  where  presented,  that 
the  .identical  oerson  shall  be  admitted  to 


heaven  without  essential  change.  1 
Cor.  xv.  35—38.  42—44.  That  this  is 
the  hope  of  all  Christians,  see  2  Pet. 
iii.  13.  IF  From  the  bondage  of  cor 
ruption.  This  does  not  differ  materially 
from  "  vanity,"  ver.  20.  It  implies  that 
this  state  is  not  a  willing  state,  or  not 
a  condition  of  choice,  but  is  one  of 
bondage  or  servitude  (see  ch.  vii. 
15 — 24)  ;  and  that  it  is  a  corrupt,  im 
perfect,  perishing  condition.  It  is  one 
that  leads  to  sin,  and  temptation,  and 
conflict  and  anxiety.  It  is  a  condition 
often  which  destroys  the  peace,  mars 
the  happiness,  dims  the  hope,  enfeebles 
the  faith,  and  weakens  the  love  of 
Christians,  and  this  is  called  the  bond 
age  of  corruption.  It  is  also  one  in 
which  temporal  death  has  dominion, 
and  in  the  bondage  of  which,  believers 
as  well  as  unbelievers  shall  be  held.  Yet 
from  all  this  bondage  the  children  of 
God  shall  be  delivered.  IT  The  glorious 
liberty.  Greek,  The  freedom  of  the 
glory  of  the  children  of  God.  This  is, 
(1.)  Liberty.  It  is  freedom  from  the 
bondage  under  which  the  Christian 
groans.  It  will  be  freedom  from  sin; 
from  corruption ;  from  evil  desires ; 
from  calamity;  from  death.  The  high 
est  freedom  in  the  universe  is  that 
which  is  enjoyed  in  heaven,  where  the 
redeemed  are  under  the  sovereignty  and 
government  of  their  king,  but  where 
they  do  that,  and  that  only,  which  they 
desire.  All  is  slavery  but  the  service  of 
God  ;  all  is  bondage  but  that  law  which 
accords  with  the  supreme  wish  of  the 
soul,  and  where  commands  accord  with 
the  perfect  desires  of  the  heart.  (2.) 
This  is  glorious  liberty.  It  is  encom 
passed  with  majesty ;  attended  with 
honour  ;  crowned  with  splendour.  The 
heavenly  >\vorld  is  often  described  as  a 
state  of  glory.  Note,  ch.  ii.  10.  IT  Of 
the  children  of  God.  That  the  children 
of  God  shall  enjoy. 

22.  For  we  know.     The    sentiment 
of  this  verse  is  designed  as  an  illustra- 


A.  D.  CO.] 


CHAPTER  VIII. 


whole  creation  groaneth  and  tra- 
vaileth  in  pain  together  until  now. 


tion  of  what  had  just  been  said.  T  That 
the  whole  creation.  Margin,  "every 
creature"  This  expression  has  been 
commonly  understood  as  meaning  the 
same  as  "  the  creature  "  in  ver.  20,21. 
But  I  understand  it  as  having  a  dif 
ferent  signification ;  and  as  being  used 
in  the  natural  and  usual  signification 
of  the  word  creature,  or  creation.  It 
refers,  as  I  suppose,  to  the  whole  ani 
mate  creation  ;  to  all  living  beings  ;  to 
the  state  of  all  created  things  here,  as 
in  a  condition  of  pain  and  disorder, 
and  groaning  and  death.  Every  thing 
which  we  see ;  every  creature  which 
lives,  is  thus  subjected  to  a  state  of  ser 
vitude,  pain,  vanity,  and  death.  The 
reasons  for  supposing  that  this  is  the 
true  interpretation,  are,  (1.)  That  the 
apostle  expressly  speaks  of  "  the  whole 
creation,"  of  every  creature,  qualifying 
the  phrase  by  the  expression  "we 
know,"  as  if  he  was  drawing  an  illus 
tration  from  a  well-understood,  univer 
sal  fact.  (2.)  This  interpretation  makes 
consistent  sense,  and  makes  the  verse 
have  a  direct  bearing  on  the  argu 
ment.  It  is  just  an  argument  from 
analogy.  He  had  (ver.  20,  21)  said 
that  the  condition  of  a  Christian  was 
one  of  bondage  and  servitude.  It  was 
an  imperfect,  humiliating  state  ;  one 
attended  with  pain,  sorrow,  and  death 
This  might  be  regarded  as  a  melancholy 
description,  and  the  question  might 
arise,  why  was  not  the  Christian  at 
once  delivered  from  this?  The  answer 
is  in  this  verse.  It  is  just  the  condi 
tion  of  every  thing.  It  is  the  manifest 
principle  on  which  God  governs  the 
world.  The  whole  creation  is  in  just 
this  condition ;  and  we  are  not  to  be 
surprised,  therefore,  if  it  is  the  condi- 


23  And    not    only    they, 
ourselves    also,    which    have 


175 

but 
the 


deliverance.  7  Groaneth.  Greek, 
roans  together.  All  is  united  in  a  con 
dition  of  sorrow.  The  expression  de 
notes  mutual  and  universal  grief.  It  is 
one  wide  and  loud  lamentation,  in 
which  a  dying  world  unites  ;  and  in 
which  it  has  united  "until  now."  1T  And 
travaileth  in  pain  together.  This  ex 
pression  properly  denotes  the  extreme 
pain  of  parturition.  It  also  denotes  any 
intense  agony,  or  extreme  suffering ; 
and  it  means  here  that  the  condition 
of  all  things  has  been  that  of.  intense, 
united,  and  continued  suffering;  in 
other  words,  that  we  are  in  a  world 
of  misery  and  death.  This  has  been 
united  ;  all  have  partaken  of  it:  it  has 
been  intense ;  all  endure  much:  it  has 
been  unremitted;  every  age  has  expe 
rienced  the  repetition  of  the  same  thing. 
IF  Until  now.  Till  the  time  when  the 
apostle  wrote.  It  is  equally  true  of  the 
time  since  he  wrote.  It  has  been  the  cha 
racteristic  of  every  age.  It  is  remarkable 
that  the  apostle  does  not  here  say  of 
"the  whole  creation,"  that  it  had  any 
hope  of  deliverance;  an  additional  con 
sideration  that  shows  that  the  interpre 
tation  above  suggested  is  correct,  ver. 
20,21,23.  Of  the  sighing  and  suffering 
universe,  he  says  nothing  with  respect 
to  its  future  state.  He  does  not  say 
that  the  suffering  brutal  creation  shall 
be  compensated,  or  shall  be  restored  or 
raised  up.  He  simply  adverts  to  the 
fact  that  it  suffers,  as  an  illustration 
that  the  condition  of  the  Christian  is 
not  singular  and  peculiar.  The  Scrip 
tures  say  nothing  of  the  future  condi 
tion  of  the  brutal  creation. 

23.  And  not  only  they.  Not  only 
the  creation  in  general.  IT  But  our 
selves  also.  Christians.  IT  Which  have 


tion  of  the  believer.  It  is  a  part  of  the  the  first  fruits  of  the  Spirit.  The  word 
universal  system  of  things;  it  accords  J  used  (dn-/cp^)  denotes  properly  the 
with  every  thing  we  see;  and  we  |  first  fruits  of  the  harvest;  the  portion 
are  not  to  be  surprised  that  the  church  j  that  was  first  collected  and  consecrated 
exists  on  the  same  principle  of  ad- j  to  God  as  an  offering  of  gratitude, 
ministration;  in  a  state  of  bondage,!  Deut.  xxvi.  2.  Ex.  xxiii.  19.  Num. 
imperfection,  sorrow,  and  sighing  for  j  xviii.  13.  Hence  the  word  means  that 


176 


first-fruits a  of  the  Spirit,  even 
we  ourselves  groan  b  within  our 
selves,  waiting  for  the  adoption, 

aEph.  l.M.          ^Cor.5.2,4. 


ROMANS.  [A.  D.  GO. 

to   wit,  the   redemption  c  of  our 
body. 

24  For  we  are  saved  by  hope  : 


which  isjirst  in  order  of  time.  Here 
it  means,  as  I  suppose,  that  the  Chris 
tians  of  whom  Paul  was  speaking  had 
partaken  of  the/rsf  influences  of  the 
Spirit,  or  had  been  among  the  first  par 
takers  of  his  influences  in  converting 
einners.  The  Spirit  had  been  sent 
down  to  attend  the  preaching  of  the 
gospel,  and  they  were  among  the  first 
who  had  partaken  of  those  influences. 
Some,  however,  have  understood  the 
word  to  mean  a  pledge,  or  earnest,  or 
foretaste  of  joys  to  come.  This  idea 
has  been  attached  to  the  word  be 
cause  the  first-fruits  of  the  harvest 
were  a  pledge  of  the  harvest,  an 
evidence  that  it  was  ripe,  &c.  But 
the  word  does  not  seem  to  be  used  in 
this  sense  in  the  New  Testament.  The 
only  places  where  it  occurs  arc  the  fol 
lowing  :  Rom.  viii.  23;  xi.  16;  xvi.  5. 
1  Cor.  xv.  20.  23  ;  xvi.  15.  James  i. 
18.  Rev.  xiv.  4.  V  Groan  within  our 
selves.  We  sigh  for  deliverance.  The 
expression  denotes  strong  internal  de 
sire  ;  the  deep  anguish  of  spirit  when 
the  heart  is  oppressed  with  anguish, 
and  earnestly  wishes  for  succour. 
If  Waiting  for  the  adoption.  Waiting 
for  the  full  blessings  of  the  adoption. 
Christians  are  adopted  when  they  are 
converted  (ver.  15),  but  they  have  not 
been  yet  admitted  to  the  full  privileges 
of  their  adoption  into  the  family  of 
God.  Their  adoption  when  they  are 
converted  is  secret,  and  may  at  the 
time  be  unknown  to  the  world.  The 
fulness  of  the  adoption,  their  complete 
admission  to  the  privileges  of  the  sons 
of  God,  shall  be  in  the  day  of  judgment, 
in  the  presence  of  the  universe,  and 
amidst  the  glories  of  the  final  consum 
mation  of  all  things.  This  adoption  is 
not  different  from  the  first,  but  is  the 
completion  of  the  act  of  grace  when  a 
sinner  is  received  into  the  family  of 
God.  IT  The  redemption  of  the  body. 
The  complete  recovery  of  the  body  from 
death  and  corruption.  The  particular 


and  striking  act  of  the  adoption  in  the 
day  of  judgment  will  be  the  raising  up 
of  the  body  from  the  grave,  and  render 
ing  it  immortal  and  eternally  blessed. 
The  particular  effects  of  the  adoption 
in  this  world  are  on  the  soul.  The 
completion  of  it  on  the  last  day  will  be 
seen  particularly  in  the  body  ;  and  thus 
the  entire  man  shall  be  admitted  into 
the  favour  of  God,  and  restored  from  all 
his  sins  and  all  the  evil  consequences 
of  the  fall.  The  apostle  here  speaks 
the  language  of  every  Christian.  The 
Christian  has  joys  which  the  world 
does  not  knoAv ;  but  he  has  also  sor 
rows  ;  he  sighs  over  his  corruption  ;  he 
is  in  the  midst  of  calamity ;  he  is  going 
to  the  grave ;  and  he  looks  forward  to 
that  complete  deliverance,  and  to  that 
elevated  state,  when,  in  the  presence 
of  an  assembled  universe,  he  shall  be 
acknowledged  as  a  child  of  God.  This 
elevated  privilege  gives  to  Christianity 
its  high  value ;  and  the  hope  of  being 
acknowledged  in  the  presence  of  the 
universe  as  the  child  of  God — the  hope 
of  the  poorest  and  the  humblest  be 
liever — is  of  infinitely  more  value  than 
the  prospect  of  the  most  princely  inhe 
ritance,  or  of  the  brightest  crown  that 
a  monarch  ever  wore. 

24.  For  we  are  saved  Jjy  hope.  It 
cannot  be  said  that  hope  is  the  instru 
ment  or  condition  of  salvation.  Most 
commentators  have  understood  this  as 
meaning  that  we  have  as  yet  attained 
salvation  only  in  hope ;  that  we  have 
arrived  only  to  a  condition  in  which  we 
hope  for  future  glory  ;  and  that  we  are 
in  an  attitude  of  waiting  for  the  future 
state  of  adoption.  But  perhaps  the 
word  saved  may  mean  here  simply, 
we  are  kept,  preserved,  sustained  in, 
our  trials,  by  hope.  Our  trials  are  so 
great  that  nothing  but  the  prospect  of 
future  deliverance  would  uphold  us ; 
and  the  prospect  is  sufficient  to  enable 
us  to  bear  them  with  patience.  This 
is  the  proper  meaning  of  the  word  save; 


A.D.  GO.] 


CHAPTER  VIII. 


177 


but  hope  that  is  seen,  is  not  hope : 
for  what  a  man  seeth,  why  doth 
he  yet  hope  n  for  ? 

25  But  if  we  hope  for  that  we 


a  2Cor.5.7. 


and  it  is  often  thus  used  in  the  New 
Testament.  See  Matt.  viii.  25  ;  xvi.  25. 
Mark  iii.  4  ;  viii.  35.  The  Syriac  ren 
ders  this,  'For  by  hope  we  live.'  The 
Arabic,  'We  are  preserved  by  hope.' 
Hope  thus  sustains  the  soul  in  the  midst 
of  trials,  and  enables  it  to  bear  them 
without  a  murmur.  IT  But  hope  that  is 
seen.  Hope  is  a  complex  emotion, 
made  up  of  an  earnest  desire,  and  an 
expectation  of  obtaining  an  object.  It 
has  reference,  therefore,  to  that  which 
is  at  present  unseen.  But  when  the 
object  is  seen,  and  is  in  our  possession, 
it  cannot  be  said  to  be  an  object  of 
hope.  The  word  hope  here  means  the 
object  of  hope,  the  thing1  hoped  for. 
IT  What  a  man  seeth.  The  word  seeth 
is  used  here  in  the  sense  of  possessing, 
or  enjoying.  What  a  man  already  pos 
sesses  he  cannot  be  said  to  hope  for. 
IT  Why.  How.  What  a  man  actually 
possesses,  how  can  he  look  forward  to 
it  with  anticipation  ? 

25.  But  if  we  hope,  &c.  The  effect 
here  stated  is  one  which  exists  every 
where.  Where  there  is  a  strong  desire 
for  an  object,  and  a  corresponding  ex 
pectation  of  obtaining  it — which  con 
stitutes  true  hope — then  we  can  wait 
for  it  with  patience.  Where  there  is  a 
strong  desire  without  a  corresponding 
expectation  of  obtaining  it,  there  is 
impatience.  As  the  Christian  has  a 
strong  desire  of  future  glory,  and  as 
he  has  an  expectation  of  obtaining  it 
just  in  proportion  to  that  desire,  it  fol 
lows  that  he  may  bear  trials  and  perse 
cutions  patiently  in  the  hope  of  his  fu 
ture  deliverance.  Compared  with  our 
future  glory,  our  present  sufferings  are 
light,  and  but  for  a  moment.  2  Cor.  iv. 
17.  In  the  hope  of  that  blessed  eter 
nity  which  is  before  him,  the  Christian 
can  endure  the  severest  trial,  and  bear 
the  intensest  pain  without  a  murmur. 

26  Likewise  the  Spirit.     This  intro- 


see  not,  then  do  we  with  patience 
wait  for  it. 

26    Likewise    the    Spirit   also 
helpeth    our   infirmities :    for 


we 


duces  a  new  source  of  consolation  and 
support,  that  which  is  derived  from  the 
Spirit.  It  is  a  continuation  of  the  ar 
gument  of  the  apostle,  to  show  the  sus 
taining  power  of  the  Christian  religion 
The  "  Spirit"  here  undoubtedly  refers 
to  the  Holy  Spirit,  who  dwells  in  us, 
and  who  strengthens  us.  IT  Helpeth. 
This  word  properly  means,  to  sustain 
with  us  ;  to  aid  us  in  supporting.  It  is 
applied  usually  to  those  who  unite  in 
supporting  or  carrying  a  burden.  The 
meaning  may  be  thus  expressed  :  'he 
greatly  assists  or  aids  us.'  IT  Our  in. 
families.  Assists  us  in  our  infirmities, 
or  aids  us  to  bear  them.  The  word  in- 
firmities  refers  to  the  weaknesses  to 
which  we  are  subject,  and  to  our  vari 
ous  trials  in  this  life.  The  Spirit  helps 
us  in  this,  (1.)  By  giving  us  strength 
to  bear  them ;  (2.)  By  exciting  us  to 
make  efforts  to  sustain  them  ;  (3.)  By 
ministering  to  us  consolations,  and 
truths,  and  views  of  our  Christian  pri 
vileges,  that  enable  us  to  endure  our 
trials.  t  For  we  know  not,  &c.  This 
is  a  specification  of  the  aid  which  the 
Holy  Spirit  renders  us.  The  reasons 
^hy  Christians  do  not  know  what  to 
pt-^y  for  may  be,  (1.)  That  they  do 
not'know  what  would  be  really  best  for 
them.  (2.)  They  do  not  know  what 
God  might  be  willing  to  grant  them. 
(3.)  They  are  to  a  great  extent  igno 
rant  of  the  character  of  God,  the  reason 
of  his  dealings,  the  principles  of  his 
government,  and  their  own  real  wants. 
(4.)  They  are  often  in  real,  deep  per 
plexity.  They  are  encompassed  with 
trials,  exposed  to  temptations,  feeble  by 
disease,  and  subject  to  calamities.  In 
these  circumstances,  if  left  alone,  they 
would  neither  be  able  to  bear  their 
trials,  nor  know  what  to  ask  at  the 
hand  of  God.  IT  But  the  Spirit  itself. 
The  Holy  Spirit,  ver.  9 — 11.  IT  Mak- 
eth  intercession.  The  word  here  used 


178 


ROMANS. 


[A.  D.  GO. 


know  not  what  we  should  pray 
for  as  we  ought:  but  a  the  Spirit 
itself  maketh  intercession  for  us 
with  groanings  which  cannot  be 
uttered. 

27  And  he  b  that  searcheth  the 

aZech.12.10.  4Jer.17.10.  Rev.2.23. 


the 


),  occurs  no  where  else 
New  Testament.  The  word 
however,  is  used  several 
times.  It  means  properly  to  be  present 
with  any  one  for  the  purpose  of  aiding, 
as  an  advocate  does  in  a  court  of  jus 
tice  ;  hence  to  intercede  for  any  one,  or 
to  aid  or  assist  in  any  manner.  In  this 
place  it  simply  means  that  the  Holy 
Spirit  greatly  assists  or  aids  us  ;  not 
by  praying  for  us,  but  in  our  prayers 
and  infirmities.  T  With  groanings. 
With  sighs,  or  that  deep  feeling  and 
intense  anxiety  which  exists  in  the 
oppressed  and  burdened  heart  of  the 
Christian.  H  Which  cannot  be  uttered. 
Or  rather,  perhaps,  which  is  not  utter- 
ed;  those  emotions  which  are  too  deep 
for  utterance,  or  for  expression  in  arti 
culate  language.  This  does  not  mean 
that  the  Spirit  produces  these  groan 
ings  ;  but  that  in  these  deep-felt  emo 
tions,  when  the  soul  is  oppressed  and 
overwhelmed,  he  lends  us  his  assist 
ance  and  sustains  us.  The  phrase  may 
be  thus  translated  :  'The  Spirit  greatly 
aids  or  supports  us  in  those  deep  emo 
tions,  those  intense  feelings,  those  in 
ward  sighs  which  cannot  be  expressed 
in  language,  but  which  he  enables  us 
to  bear,  and  which  are  understood  by 
Him  that  searcheth  the  hearts.' 

27.  And  he  that  searcheth  the  hearts. 
God.  To  search  the  heart  is  one  of  his 
attributes  which  cannot  be  communi 
cated  to  a  creature.  Jer.  xvii.  10. 
V  Knoweth  what  is  the  mind  of  the 
Spirit.  Knows  the  desires  which  the 
Holy  Spirit  excites  and  produces  in 
the  heart.  He  does  not  need  that  those 
deep  emotions  should  be  expressed  in 
woids  ;  he  does  not  need  the  eloquence 
of  language  to  induce  him  to  hear  ; 
b'J*  he  sees  the  anxious  feejings  of  the 
s*  •**,  and  is  ready  to  aid  and  to  bless. 


hearts  knoweth  what  is  the  mind 
of  the  Spirit,  because  l  he  maketh 
intercession  for  the  saints  accord 
ing  c  to  the  will  of  God. 

28    And    we    know  d  that  all 
things    work    together    for    good 

c  Uno.5.14.          d  Ps.46.1  2.  Heb.12.G-U 


IT  Maketh  intercession  for  the  saints. 
Aids  and  directs  Christians.  IT  Accord 
ing  to  the  will  of  God.  Greek,  'Ac 
cording  to  God.'  It  is  according  to  his 
will  in  the  following  respects:  (1.)  The 
Spirit  is  given  according  to  his  will.  It 
is  his  gracious  purpose  to  grant  his  aid 
to  all  who  truly  love  him.  (.2.)  The 
desires  which  he  excites  in  the  heart 
of  the  Christian  are  those  which  are 
according  to  his  will;  they  are  such  as 
God  wishes  to  exist — the  contrite,  hum 
ble,  and  penitent  pleading  of  sinners 
for  mercy.  (3.)  He  superintends  and 
guards  Christians  in  their  prayers.  It 
is  not  meant  that  they  are  infallible,  or 
that  they  never  make  an  improper  pe 
tition,  or  have  an  improper  desire  ;  but 
that  he  has  a  general  superintendence 
over  their  minds,  and  that  so  far  as 
they  will  yield  themselves  to  his  direc 
tion,  they  shall  not  be  led  into  error. 
That  man  is  most  safe  who  yields  him 
self  most  entirely  to  the  influence  of 
the  Hoi}7  Spirit.  And  the  doctrine  here 
stated  is  one  that  is  full  of  consolation 
to  the  Christian.  We  are  poor,  and 
needy,  and  ignorant,  and  blind  ;  we  are 
the  creatures  of  a  day,  and  are  crushed 
before  the  moth.  But  in  the  midst  of 
our  feebleness  we  may  look  to  God  for 
the  aid  of  his  Spirit,  and  rejoice  in  his 
presence,  and  in  his  power  to  sustain 
us  in  our  sighings,  and  to  guide  us  in 
our  wanderings. 

28.  And  we  know.  This  verse  in 
troduces  another  source  of  consolation 
and  support,  drawn  from  the  fact  that 
all  things  are  under  the  direction  of  an 
infinitely  wise  Being,  who  has  purposed 
the  salvation  of  the  Christian,  and  who 
has  so  appointed  all  things  that  they 
shall  contribute  to  it.  II"  All  things. 
All  our  afflictions  and  trials  ;  all  the 
persecutions  and  calamities  to  which 


J 


A.  D.  GO.] 


CHAPTER  VIII. 


179 


to  them  that  love  God,  to  them 
who  are  the  called  according  to 
his  purpose. 


we  are  exposed.  Though  they  are  nu 
merous  and  long-continued,  yet  they 
are  among  the  means  that  are  appoint 
ed  for  our  welfare.  1T  Work  together 
for  good.  They  shall  co-operate  ;  they 
shall  mutually  contribute  to  our  good. 
They  take  off  our  affections  from  this 
world ;  they  teach  us  the  truth  about 
our  frail,  transitory,  and  dying  condi 
tion  ;  they  lead  us  to  look  to  God  for 
support,  and  to  heaven  for  a  final  home  ; 
and  they  produce  a  subdued  spirit,  a 
humble  temper,  a  patient,  tender,  and 
kind  disposition.  This  has  been  the 
experience  of  all  saints ;  and  at  the  end 
of  life  they  have  been  able  to  say  it  was 
good  for  them  to  be  afflicted.  Ps.  cxix. 
67.  71.  Jer.  xxxi.  18,  19.  Heb.  xii.  11. 
IT  For  good.  For  our  real  welfare ;  for 
the  promotion  of  true  piety,  peace,  and 
happiness  in  our  hearts.  IT  To  them 
that  love  God.  This  is  a  characteris 
tic  of  true  piety.  To  them,  afflictions 
are  a  blessing.  To  others,  they  often 
prove  otherwise.  On  others  they  are 
sent  as  chastisements;  and  they  pro 
duce  murmuring,  instead  of  peace;  re 
bellion,  instead  of  submission;  and  an 
ger,  impatience,  and  hatred,  instead  of 
calmness,  patience,  and  love.  The 
Christian  is  made  a  better  man  by  re 
ceiving  afflictions  as  they  should  be 
received,  and  by  desiring  that  they 
should  accomplish  the  purpose  for 
which  they  are  sent ;  the  sinner  is  made 
more  hardened  by  resisting  them,  and 
refusing  to  submit  to  their  obvious  in 
tention  and  design.  IT  To  them  who 
are  the  called.  Christians  are  often 
represented  as  called  of  God.  The 
word  (*A>/r<5j)  is  sometimes  used  to  de 
note  an  external  invitation,  offer,  or 
calling.  Matt.  xx.  16;  xxii.  14.  JBut 
excepting  in  these  places,  it  is  used  in 
the  New  Testament  to  denote  those 
who  had  accepted  the  call,  and  were 
true  Christians.  Rom.  i.  6,  7.  1  Cor.  i. 
2.  24.  Rev.  xvii.  14.  It  is  evidently 
used  in  this  sense  here — to  denote  those 


29 


For    whom    he  did    fore- 
he  also   did  predestinate 
to  be  conformed  to  the  image  of 


who  were  true  Christians.  The  con 
nexion,  as  well  as  the  usual  meaning 
of  the  word,  requires  us  thus  to  under 
stand  it.  Christians  are  said  to  be 
called  because  God  has  invited  them 
to  be  saved,  and  has  sent  into  their 
hearts  such  an  influence  as  to  make 
the  call  effectual  to  their  salvation.  In 
this  way  their  salvation  is  to  be  traced 
entirely  to  God.  IT  According  to  his 
purpose.  The  word  here  rendered 
purpose  (Trpo^tffi?)  means  properly  a 
proposition,  or  a  laying  down  any  thing 
in  view  of  others;  and  is  thus  applied 
to  the  bread  that  was  laid  on  the  table 
of  show-bread.  Matt.  xii.  4.  Mark  ii. 
26.  Luke  vi.  4.  Hence  it  means,  when 
applied  to  the  mind,  a  plan  or  purpose 
of  mind.  It  implies  that  God  had  a 
plan,  purpose,  or  intention,  in  regard 
to  all  who  became  Christians.  They 
are  not  saved  by  chance  or  hap-hazard. 
God  does  not  convert  men  without  de 
sign  ;  and  his  designs  are  not  new,  but 
are  eternal.  What  he  does,  he  always 
meant  to  do.  What  it  is  right  for  him 
to  do,  it  was  right  always  to  intend  to 
do.  What  God  always  meant  to  do,  is 
his  purpose  or  plan.  That  he  has  such 
a  purpose  in  regard  to  the  salvation  of 
his  people,  is  often  affirmed.  Rom  ix. 
11.  Eph.  i.  11;  iii.  11.  2  Tim.  i.  9. 
Jer.  li.  29.  This  purpose  of  saving 
his  people  is,  (1.)  One  over  which  a 
creature  can  have  no  control ;  it  is  ac 
cording  to  the  counsel  of  his  own  will 
Eph.  i.  11.  (2.)  It  is  without  any 
merit  on  the  part  of  the  sinner — a  pur 
pose  to  save  him  by  grace.  2  Tim.  i.  9. 
(3.)  It  is  eternal.  Eph.  iii.  11.  (4.)  It 
is  such  as  should  excite  lively  gratitude 
in  all  who  have  been  inclined  by  the 
grace  of  God  to  accept  the  offers  of 
eternal  life.  They  owe  it  to  the  mere 
mercy  of  God,  and  they  should  acknow 
ledge  him  as  the  fountain  and  source 
of  all  their  hopes  of  heaven. 

29.    For    whom    he    did    foreknow. 
The  word  used  here  (jrpoe'Avw^has  been 


180  ROMANS.  [A.  D.  60. 

his   Son,  that. he    might   be  the   first-born  among  many  brethren. 

the  subject  of  almost  endless  disputes 
in  regard  to  its  meaning  in  this  place. 
The  literal  meaning  of  the  word  can- 
not  be  a  matter  of  dispute.  It  denotes 
properly  to  know  beforehand;  to  be 
acquainted  with  future  events.  But 
whether  it  means  here  simply  to  know 
that  certain  persons  would  become 
Christians ;  or  to  ordain,  and  consti 
tute  them  to  be  Christians,  and  to  be 
saved,  has  been  a  subject  of  almost 
endless  discussion.  Without  entering 
at  large  into  an  investigation  of  the 
word,  perhaps  the  following  remarks 
may  throw  light  on  it.  (1.)  It  does 
not  here  have  reference  to  all  the 
human  family ;  for  all  are  not,  and 
have  not,  been  conformed  to  the  im 
age  of  his  Son.  It  has  reference 
therefore  only  to  those  who  wrould  be 
come  Christians,  and  be  saved.  (2.) 
It  implies  certain  knowledge.  It  was 
certainly  foreseen,  in  some  way,  that 
they  would  believe,  and  be  saved. 
There  is  nothing,  therefore,  in  regard 
to  them  that  is  contingent,  or  subject 
to  doubt  in  the  divine  Mind,  since  it 
was  certainly  foreknown.  (3.)  The 
event  which  was  thus  foreknown  must 
have  been,  for  some  cause,  certain  and 
fixed  ;  since  an  uncertain  event  could 
not  be  possibly  foreknown.  To  talk 
of  foreknowing  a  contingent  event,  that 
is,  of  foreknowing  an  event  as  certain 
which  may  or  may  not  exist,  is  an  ab 
surdity.  (4.)  In  what  way  such  an 
event  became  certain  is  not  determined 
by  the  use  of  this  word.  But  it  must 
have  been  somehow  in  connexion  with 
a  divine  appointment  or  arrangement, 
since  in  no  other  way  can  it  be  con 
ceived  to  be  certain.  While  the  word 
used  here,  therefore,  does  not  of  neces 
sity  mean  to  decree,  yet  its  use  sup 
poses  that  there  was  a  purpose  or  plan  ; 
and  the  phrase  is  an  explanation  of 
what  the  apostle  had  just  said,  that  it 
was  according  to  the  purpose  of  God 
that  they  were  called.  This  passage 
does  not  affirm,  why,  or  how,  or  on 
what  grounds  God  foreknew  that  some 
of  the  human  family  vould  be  saved. 


It  simply  affirms  the  fact ;  and  th 
mode  in  which  those  who  will  believe 
were  designated,  must  be  determined 
from  other  sources.  This  passage 
simply  teaches  that  he  knew  them  ;  that 
his  eye  was  fixed  on  them  ;  that  he  re 
garded  them  as  to  be  conformed  to  his 
Son  ;  and  that  thus  knowing  them,  he 
designated  them  to  eternal  life.  The 
Syriac  renders  it  in  accordance  with 
this  interpretation:  'And  from  the 
beginning  he  knew  them,  and  sealed 
them  with  the  image  of  his  Son,'  &c. 
As,  however,  none  would  believe  but 
by  the  influences  of  his  Spirit,  it  follows 
that  they  were  not  foreknown  on  ac 
count  of  any  faith  which  they  would 
themselves  exercise,  or  any  good  works 
which  they  would  themselves  perform, 
but  according  to  the  purpose  or  plan  of 
God  himself.  IT  He  also  did  predesti 
nate.  Seethemeaningof  the  original  of 
this  word  explained  in  Notes  on  ch.  i.  4. 
See  also  Note  on  Acts  iv.  28,  and  1  Cor. 
ii.  7.  In  these  places  the  word  evidently 
means  to  determine,  purpose, or  decree 
beforehand ;  and  it  must  have  this 
meaning  here.  No  other  idea  could 
be  consistent  with  the  proper  meaning 
of  the  word,  or  be  intelligible.  It  is 
clear  also  that  it  does  not  refer  to  ex 
ternal  privileges,  but  to  real  conversion 
and  piety;  since  that  to  which  they 
were  predestinated  was  not  the  exter 
nal  privilege  of  the  gospel,  but  confor 
mity  to  his  Son,  and  salvation.  See 
ver.  30.  No  passage  could  possibly 
teach  in  stronger  language  that  it  was 
God's  purpose  to  save  those  who  will 
be  saved.  Eph.  i.  5,  "  Having  pre 
destinated  us  unto  the  adoption  of  chil 
dren  by  Jesus  Christ  unto  himself." 
ver.  11,  "Being  predestinated  accord 
ing  to  the  purpose  of  Him  who  worketh 
all  things  after  the  counsel  of  his  own 
will."  IT  To  be  conformed  to  the  image 
of  his  Son.  To  resemble  his  Son ;  to 
be  of  like  form  with  the  image  of  his 
Son.  We  may  learn  here,  (1.)  That 
God  does  not  determine  to  save  men, 
whatever  their  character  may  be.  The 
decree  is  not  to  save  them  in  their 


A.  D.  60.] 


CHAPTER  VIII. 


181 


30  Moreover  whom  be  did 
predestinate,  thorn  he  also  call 
ed  :  °  and  whom  he  called,  them 
he  also  justified  :  b  and  whom  he 


justified,  them  he  also  glorified.* 
31  What  shall  we  then  say  to 
these  things  ?    If  d  God  be  for  us, 
who  can  be  against  us  ? 


d  Ps.  118.6. 


sins,  or  whether  they  be  sinful  or  holy. 
But  it  has  primary  respect  to  their 
character.  It  is  that  they  should  be 
holy;  and,  as  a  consequence  of  this, 
that  they  should  be  saved.  (2.)  The 
only  evidence  which  we  can  have  that 
we  are  the  subjects  of  his  gracious  pur 
pose  is,  that  we  are  in  fact  conformed 
to  the  Lord  Jesus  Christ.  For  this 
was  the  design  of  the  decree.  This 
is  the  only  satisfactory  proof  of  piety ; 
and  by  this  alone  can  we  determine 
that  we  are  interested  in  his  gracious 
plan  of  saving  men.  IT  That  he  might 
be  the  first-lorn.  The  first-born 
among  the  Hebrews  had  many  pecu 
liar-privileges.  The  idea  here  is,  (1.) 
That  Christ  might  be  pre-eminent  as 
the  model  and  exemplar  ;  that  he  might 
be  clothed  with  peculiar  honours,  and 
be  so  regarded  in  his  church  ;  and  yet, 
(2.)  That  he  might  still  sustain  a  fra 
ternal  relation  to  them;  that  he  might 
be  one  in  the  same  great  family  of 
God  where  all  are  sons.  Comp.  Heb. 
ii.  12  — 14.  IT  Many  brethren.  Not 
a  few.  The  purpose  of  God  is  that 
many  of  the  human  family  shall  be 
saved. 

30.  Moreover,  &c.  In  this  verse, 
in  order  to  show  to  Christians  the  true 
consolation  to  be  derived  from  the  fact 
that  they  are  predestined,  the  apostle 
states  the  connexion  between  that  pre 
destination  and  their  certain  salvation. 
The  one  implied  the  other.  IT  Whom 
he  did  predestinate.  All  whom  he 
did  predestinate.  IT  Them  he  also 
called.  Called  by  his  Spirit  to  become 
Christians.  He  called,  not  merely  by 
an  external  invitation,  but  in  such  a 
way  as  that  they  in  fact  were  justified. 
This  cannot  refer  simply  to  an  exter 
nal  call  of  the  gospel,  since  those  who 
are  here  said  to  be  called  are  said  also 
to  be  justified  and  glorified.  The 
meaning  is,  that  there  is  a  certain  con- 

Q 


nexion  between  the  predestination  and 
the  call,  which  will  be  manifested  in 
due  time.  The  connexion  is  so  cer 
tain  that  the  one  infallibly  secures  the 
other.  IT  He  justified.  See  Note,  ch. 
iii.  24.  Not  that  he  justified  them 
from  eternity,  for  this  was  not  true ; 
and  if  it  were,  it  would  also  follow  that 
he  glorified  them  from  eternity,  which 
would  be  an  absurdity.  It  means  that 
there  is  a  regular  sequence  of  events — 
the  predestination  precedes  and  secures 
the  calling- ;  and  the  calling-  precedes 
and  secures  the  justification.  The  one 
is  connected  in  the  purpose  of  God 
with  the  other ;  and  the  one,  in  fact, 
does  not  take  place  without  the  other. 
The  purpose  was  in  eternity.  The 
calling  and  justifying  in  time.  ^  Them 
he  also  glorified.  This  refers  proba 
bly  to  heaven.  It  means  that  there  is 
a  connexion  between  justification  and 
glory.  The  one  does  not  exist  without 
the  other  in  its  own  proper  time ;  as 
the  calling  does  not  subsist  without  the 
act  of  justification.  This  proves,  there 
fore,  the  doctrine  of  the  perseverance 
of  the  saints.  There  is  a  connexion 
infallible  and  ever  existing  between 
the  predestination  and  the  final  salva 
tion.  They  who  are  subjects  of  the 
one  are  parrtakers  of  the  other.  That 
this  is  the  sense  is  clear,  (1.)  Because 
it  is  the  natural  and  obvious  meaning 
of  the  passage.  (2.)  Because  this  only 
would  meet  the  design  of  the  argument 
of  the  apostle.  For  how  would  it  be  a 
source  of  consolation  to  say  to  them 
that  whom  God  foreknew  he  predesti 
nated,  and  whom  he  predestinated  he 
called,  and  whom  he  called  he  justified, 
and  whom  he  justified  might  fall  away 
and  be  lost  for  ever? 

31.  What  shall  we  then  say,  &c. 
What  fairly  follows  from  the  facts 
stated  ?  or  what  conclusion  shall  we 
draw  in  regard  to  the  power  of  the 


182 


ROMANS. 


[A.  D.  60. 


32  He  °  that  spared  not  his 
own  Son,  but  delivered  him  up 
for  us  all,  how  shall  he  not 


with  him  also  freely  give  us  all 
things  ? 

33  Who  b  shall  lay  any  thing 

b  Isa.50.8,9. 


Christian  religion  to  support  us  in  our 
trials  from  the  considerations  which 
have  been  stated  ?  What  the  influence 
is  he  proceeds  to  state.  IT  If  God  be 
for  us.  Be  on  our  side,  or  is  our 
friend,  as  he  has  shown  himself  to  be 
by  adopting-  us  (ver.  15),  by  granting 
to  us  his  Spirit  (ver.  16,  17.  26,  27), 
and  by  his  gracious  purpose  to  save 
us  (ver.  29,  30).  IT  Who  can  be 
against  us?  Who  can  injure  or  de 
stroy  us  ?  Sinners  may  be  against  us, 
and  so  may  the  great  enemy  of  our 
souls,  but  their  power  to  destroy  us  is 
taken  away.  God  is  more  mighty  than 
all  our  foes;  and  he  can  defend  and 
save  us.  See  Ps.  cxviii.  6,  "The 
Lord  is  on  my  side,  I  will  not  fear 
what  man  can  do  unto  me."  The  pro 
position  advanced  in  this  verse,  Paul 
proceeds  to  illustrate  by  various  speci 
fications,  which  continue  to  the  end  of 
the  chapter. 

32.  He  that  spared  not.  Who  did 
not  retain,  or  keep  from  suffering  and 
death.  V  His  own  Son.  Who  thus 
gave  the  highest  proof  of  love  that  a 
father  could  give,  and  the  highest 
demonstration  of  his  willingness  to  do 
good  to  those  for  whom  he  gave  him. 
Tf  But  delivered  him  up.  Gave  him 
into  the  hands  of  men,  and  to  a  cruel 
death.  Note,  Acts  ii.  23.  IT  For  us  all. 
For  all  Christians.  The  connexion  re 
quires  that  this  expression  should  be  un 
derstood  here  with  this  limitation.  The 
argument  for  the  security  of  all  Chris 
tians  is  here  derived  from  the  fact,  that 
God  had  shown  them  equal  love  in 
giving  his  Son  for  them.  It  was  not 
merely  for  the  apostles ;  not  only  for 
the  rich,  and  the  great:  but  for  the 
most  humble  and  obscure  of  the  flock 
of  Christ.  For  them  he  endured  as  se 
vere  pangs,  and  expressed  as  much 
love,  as  for  the  rich  and  the  great  that 
shall  be  redeemed.  The  most  humble 
and  obscure  believer  may  derive  con 
solation  from  the  fact  that  Christ  died 


for  him,  and  that  God  has  expressed 
the  highest  love  for  him  which  we  can 
conceive  to  be  possible.  IT  How  shall  he 
not.  His  giving  his  Son  is  a  proof  that 
he  will  give  to  us  all  things  that  we  need. 
The  argument  is  from  the  greater  to 
the  less.  He  that  has  given  the  greater 
gift  will  not  withhold  the  less.  IT  All 
things.  All  things  that  may  be  need 
ful  for  our  welfare.  These  things  he 
will  give  freely;  without  money  and 
without  price.  His  first  great  gift,  that 
of  his  Son,  was  a  free  gift;  and  all 
others  that  we.  may  need  will  be  given 
in  a  similar  manner.  It  is  not  by 
money,  nor  by  our  merit,  but  it  is  by 
the  mere  mercy  of  God ;  so  that  from 
the  beginning  to  the  end  of  the  work 
it  is  all  of  grace.  We  «ee  here,  (1.) 
The  privilege  of  being  a  Christian.  He 
has  the  friendship  of  God ;  has  been 
favoured  with  the  highest  proofs  of  di 
vine  love ;  and  has  assurance  that  he 
shall  receive  all  that  he  needs.  (2.)  He 
has  evidence  that  God  will  continue  to 
be  his  friend.  He  that  has  given  his 
Son  to  die  for  his  people  will  not  with 
draw  the  lesser  mercies  that  may  be 
necessary  to  secure  their  salvation. 
The  argument  of  the  apostle  here, 
therefore,  is  one  that  strongly  shows 
that  God  will  not  forsake  his  children, 
but  will  keep  them  to  eternal  life. 

33.  Who  shall  lay  any  thing  to  the 
charge.  This  expression  is  taken  from 
courts  of  law,  and  means,  who  shall 
accuse,  or  condemn,  or  so  charge  with 
crime  before  the  tribunal  of  God  as  to 
cause  their  condemnation  ?  IT  God's 
elect.  His  chosen  people.  Those  who 
have  been  chosen  according  to  his 
eternal  purpose.  Note,  ver.  28.  As 
they  are  the  chosen  of  God,  they  are 
dear  to  him ;  and  as  he  purposed  to 
save  them,  he  will  do  it  in  such  a  way 
as  that  none  can  bring  against  them 
a  charge  that  would  condemn  them.,,. 
IT  It  is  God  that  justijieth.  That  is, 
vho  has  pardoned  them,  and  admitted 


A.  D.  60.]  CHAPTER  VIII. 

the   charge   of  God's   elect  ? 


183 


to 
It 


God  that  justifieth. 
34  Who  is  he  that  condenm- 
eth  ?     It  is  Christ  that  died,  yea 
rather,  that  is  risen  again,  who 


aRev.12.10.11. 


them  to  his  favour;  and  pronounced 
them  just  in  his  sight.  Noteych.  i.  17; 
Hi.  24.  It  would  be  absurd  to  suppose 
that  he  would  again  condemn  them. 
The  fact  that  he  has  justified  them  is, 
therefore,  a  strong  proof  that  they  will 
be  saved.  This  may  be  read  with 
more  force  as  a  question,  *  Who  shall 
lay  anything  to  the  charge  of  God's 
elect  ?  Shall  God  who  justifieth  ?'  The 
Greek  will  bear  either  mode  of  render 
ing.  The  passage  implies  that  there 
would  be  a  high  degree  of  absurdity  in 
supposing  that  the  same  Being  would 
both  justify  and  condemn  the  same 
individual.  The  Christian,  therefore,  is 
secure. 

34.  Who  is  he  that  condemneth? 
Who  shall  pass  sentence  of  condemna 
tion,  and  consign  to  perdition  ?  The 
office  of  passing  sentence  of  condemna 
tion  on  men  shall  pertain  to  Christ, 
the  judge  of  quick  and  dead,  and  the 
apostle  proceeds  to  say  that  it  was  cer 
tain  that  he  would  not  condemn  the 
elect  of  God.  They  were  therefore  se 
cure.  IT  It  is  Christ  that  died.  Or  as 
it  may  be  rendered,  '  Shall  Christ  who 
has  died,  condemn  them  ?'  The  argu 
ment  here  is,  that  as  Christ  died  to 
save  them,  and  not  to  destroy  them, 
he  will  not  condemn  them.  His  death 
for  them  is  a  security  that  he  will  not 
condemn  them.  As  he  died  to  save 
them,  and  as  they  have  actually  em 
braced  his  salvation,  there  is  the  high 
est  security  that  he  will  not  condemn 
them.  This  is  the  first  argument  for 
their  security  from  the  death  of  Christ. 
IT  Yea  rather,  that  is  risen  again. 
This  is  a  second  consideration  for 
their  security  from  his  work.  He  rose 
for  their  justification  (Note,  ch.  iv. 
25)  ;  and  as  this  was  the  object  which 
he  had  in  view,  it  follows  that  he  will 
not  condemn  them.  IT  Who  is  even  at 


is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession 
for  us. 

35    Who    shall     separate     us 
from  tlie  love  of  Christ  ?       Shall 


the  right  hand  of  God.  Invested  with 
power,  and  dignity,  and  authority  in 
heaven.  This  is  a  third  consideration  to 
show  that  Christ  will  not  condemn  us, 
and  that  Christians  are  secure.  He  is 
clothed  with  power ;  he  is  exalted  to 
honour ;  he  is  placed  at  the  head  of  all 
things.  And  this  solemn  enthronement 
and  investiture  with  power  over  the 
universe,  is  with  express  reference  to 
the  salvation  of  his  church  and  people. 
Matt,  xxviii.  18,  19.  John  xvii.  2. 
Eph.  i.  20—23.  The  Christian  is, 
therefore,  under  the  protection  of 
Christ,  and  is  secure  from  being  con 
demned  by  him.  ^  Who  also  maketh 
intercession  for  us.  Note,  ver.  26. 
Who  pleads  our  cause ;  who  aids  and 
assists  us  ;  who  presents  our  interests 
before  the  mercy-seat  in  the  heavens. 
For  this  purpose  he  ascended  to  hea 
ven.  Heb.  vii.  25.  This  is  the  fourth 
consideration  which  the  apostle  urges 
for  the  security  of  Christians  drawn 
from  the  work  of  Christ.  By  all  these, 
he  argues  their  complete  security  from 
being  subject  to  condemnation  by  him 
who  shall  pronounce  the  doom  of  all 
mankind,  and  therefore  their  complete 
safety  in  the  day  of  judgment.  Having 
the.  Judge  of  all  for  our  friend,  we  are 
safe. 

35.  Who  shall  separate  us  ?  That 
is,  finally  or  entirely  separate  us.  This 
is  a  new  argument  of  the  apostle,  show 
ing  his  strong  confidence  in  the  safety 
of  .the  Christian.  IT  From  the  love  of 
Christ.  This  expression  is  ambiguous; 
and  may  mean  either  our  love  to  Christ 
or  his  love  to  us.  I  understand  it  in 
the  former  sense,  and  suppose  it  means, 
'  Who  shall  cause  us  to  cease  to  love 
the  Saviour  ?'  In  other  words,  the  love 
whichChristians  have  lor  their  Redeem 
er  is  so  strong,  that  it  will  surmount 
and  survive  all  opposition  and  all  trials 


184 


ROMANS. 


[A.  D.  60. 


tribulation,  or  distress,  or  perse 
cution,  or  famine,  or  nakedness, 
or  peril,  or  sword  ? 

36  As  it  is  writte'n,  *For  thy 


aPs.44.22.     lCor.15  30,31,. 


The  reason  for  so  understanding  the 
expression  is,  that  it  is  not  conceivable 
how  afflictions,  &c.  should  have  any 
tendency  to  alienate  Christ's  lovcfrom 
us;  but  their  supposed  tendency  to 
alienate  our  love  from  him  might  be 
very  strong.  They  are  endured  in  his 
cause.  They  are  caused,  in  a  good  de 
gree,  by  professed  attachment  to  him. 
The  persecutions  and  trials  to  which 
Christians  are  exposed  on  account  of 
their  professed  attachment  to  him, 
might  be  supposed  to  make  them  weary 
of  a  service  that  involved  so  many 
trials.  But  no,  says  the  apostle.  Our 
love  for  him  is  so  strong  that  we  are 
willing  to  bear  all;  and  nothing  that 
these  foes  of  our  peace  can  do,  can 
alienate  us  from  him  and  from  his 
cause.  The  argument,  therefore,  is 
drawn  from  the  strong  love  of  a  Chris 
tian  to  his  Saviour ;  and  from  the  as 
surance  that  nothing  would  be  able  to 
separate  him  from  that  love.  1T  Shall 
tribulation  (SAt'^u).  Note,  ch.  ii.  9. 
The  word  properly  refers  to  pressure 
from  without;  affliction  arising  from 
external  causes.  It  mea/is,  however, 
not  unfrequently,  trial  of  any  kind. 
IT  Or  distress  (ari.vo%upia).  This  word 
properly  means  narrowness,  of  place ; 
and  then,  great  anxiety  and  distress  of 
mind,  such  as  arises  when  a  man  does 
not  know  where  to  turn  himself  or 
what  to  do  for  relief.  It  refers,  there 
fore,  to  distress  or  anxiety  of  ?nind, 
such  as  the  early  Christians  were  often 
subject  to  from  their  trials  and  perse 
cutions.  2  Cor.  vii.  5,  "  Without  were 
fightings,  within  were  fears.'1''  See 
Note,  Rom.  ii.  9.  IT  Or  persecution. 
Note,  Matt.  v.  11.  To  these  the  early 
Christians  were  constantly  exposed. 
IT  Or  famine.  To  this  they  were  also 
exposed  as  the  natural  result  of  being 
driven  from  home,  and  of  being  often 
compelled  to  wander  amidst  strangers, 


sake  we  are  killed  all  the  day 
long ;  we  are  accounted  as  sheep 
for  the  slaughter. 

87  Nay,  in  fcall    these  things 


and  in  deserts  and  desolate  places.  IT  Or 
peril.  Danger  of  any  kind.  IT  Or 
sword.  The  sword  of  persecution;  the 
danger  of  their  lives  to  which  they 
were  constantly  exposed.  As  all  these 
things  happened  to  them  in  conse 
quence  of  their  professed  attachment 
to  Christ,  it  might  be  supposed  that  they 
would  tend  to  alienate  their  minds  from 
him.  But  the  apostle  was  assured  that 
they  had  not  this  power,  but  that  their 
love  to  the  Saviour  was  so  strong  as  to 
overcome  all,  and  to  bind  them  unal 
terably  to  his  cause  in  the  midst  of  the 
deepest  trials.  The  fact  is,  that  the 
more  painful  the  trials  to  which  they 
are  exposed  on  his  account,  the  more 
strong  and  unwavering  is  their  love  to 
him,  and  their  confidence  in  his  ability 
to  save. 

36.  As  it  is  written.     Ps.  xliv.  22. 
This  passage  the  apostle  quotes  not  as 
having  originally  reference  to  Chris 
tians,  but  as  aptly  descriptive  of  their 
condition.     The  condition  of  saints  in 
the  time  of  the  psalmist  was  similar  to 
that  of  Christians  in  the  time  of  Paul. 
The  same  language  would  express  both. 
IT  For  thy  sake.     In  thy  cause ;  or  on 
account  of  attachment  to  thee.     IT    We 
are  killed.     We  are  subject  to,  or  ex 
posed  to  death.     We  endure  sufferings 
equivalent  to  dying.     Comp.  1  Cor.  iv. 
9,  "  God  hath  set  ibrth  us  the  apostles 
last,    as  it   were  appointed    to    death." 
If   All  the  day  long.     Continually  ;  con 
stantly.     There  is  no  intermission  to 
our  danger,   and   to   our   exposure  to 
death.     IT    We  are  accounted.     We  arc 
reckoned ;  we  are  regarded,  or   dealt 
with.     That  is,  our  enemies  judge  that 
we  ought  to  die,  and  deem  us  the   ap 
propriate  subjects  of  slaughter,  with  as 
little  concern  or  remorse   as  the  lives 
of  sheep  are  taken. 

37.  Nay.      But.      Notwithstanding 
our  severe  pressures  and  trials.     T  In 


A.  D.  GO.] 


CHAPTER  VIII. 


185 


we     are     n-ore     than    conquerors 
through  him  a  that  loved  us. 


all  these  things.  In  the  very  midst 
of  them  ;  while  we  are  enduring  them 
we  are  able  to  triumph.  Comp.  1  Cor. 
xv.  57.  1T  We  are  more  than  conquer 
ors.  We  gain  the  victory.  That  is, 
they  have  not  power  to  subdue  us ;  to 
alienate  our  love  and  confidence;  to 
produce  apostacy.  We  are  the  victors, 
not  they.  Our  faith  is  not  destroyed  ; 
our  love  is  not  diminished  ;  our  hope 
is  not.  blasted.  But  it  is  not  simple 
victory;  it  is  not  mere  life,  and  conti 
nuance  of  what  we  had  before ;  it  is 
more  than  simple  triumph;  it  augments 
our  faith,  increases  our  strength,  ex 
pands  our  love  to  Christ.  The  word 
used  here  is  a  strong,  emphatic  expres 
sion,  such  as  the  apostle  Paul  often  em 
ploys  (comp.  2  Cor.  iv.  17),  and  which 
is  used  with  great  force  and  appropri 
ateness  here.  IF  Through  him,  &c. 
Not  by  their  own  strength  or  power. 
It  w.-.s  by  the  might  of  the  Saviour, and 
by  his  power  pledged  to  them,  and  con 
firmed  by  the  love  evinced  when  he 
gave  himself  for  them.  Comp.  Phil.  iv. 
13,  "  I  can  do  all  things  through  Christ 
who  strengthened  me." 

33.  For  I  am  persuaded.  I  have 
a  strong  and  unwavering  confidence. 
Latin  Vulgate,  '/  am  certain.'  The 
expression  here  implies  unwavering 
certainty.  IT  Neither  death.  Neither 
the  fear  of  death,  nor  all  the  pains  and 
tortures  of  the  dying  scene,  even  in  the 
most  painful  trials  of  persecution;  death 
in  no  form.  IT  Nor  life.  Nor  the  hope 
of  life  ;  the  love  of  life ;  the  offer  of 
life  made  to  us  by  our  persecutors,  on 
condition  of  abjuring  our  Christian 
faith.  The  words  evidently  refer  to 
times  of  persecution.;  and  it  was  not 
uncommon  for  persecutors  to  offer  life 
to  Christians,  on  condition  of  their  re 
nouncing  attachment  to  the  Saviour, 
and  offering  sacrifice  to  idols.  All  that 
was  demanded  in  the  times  of  persecu 
tion  under  the  Roman  emperors  was, 
that  they  should  throw  a  few  grains  of 
incense  on  the  altar  of  a  heathen  god 


38  For  I  am  persuaded,  that b 
neither    death,    nor  life,   nor  an- 


b  Jno.I0.28. 


as  expressive  of  homage  to  the  idol. 
But  even  this  they  would  not  do.  The 
hope  of  life  on  so  very  easy  terms 
would  not,  could  not,  alienate  them 
from  the  love  of  Christ.  IT  Nor  an- 
•els.  It  seems  to  be  apparent  that 
good  angels  cannot  be  intended  here. 
The  apostle  was  saying  that  nothing 
would  separate  Christians  from  the 
love  of  Christ.  Of  course,  it  would  be 
implied  that  the  things  which  he  spe 
cifies  might  be  supposed  to  have  some 
power  or  tendency  to  do  it.  But  it  is 
not  conceivable  that  good  angels,  who 
are  "sent  forth  to  minister  for  them 
who  shall  be  heirs  of  salvation"  (Ileb. 
i.  14),  should  seek  to  alienate  the  minds 
of  Christians  from  the  Saviour,  or  that 
their  influence  should  have  any  such 
tendency.  It  seems  to  be  clear,  there 
fore,  that  he  refers  to  the  designs  and 
temptations  of  evil  spirits.  The  word 
angels  is  applied  to  evil  spirits  in  Matt. 
xxv.  41.  1  Cor.  vi.  3.  IT  Nor  princi 
palities  (dp^at).  This  word  usually 
refers  to  magistrates  and  civil  rulers. 
But  it  is  also  applied  to  evil  angels,  as 
having  dominion  over  men.  Eph.  vi. 
12,  "For  we  wrestle  against  .  . .  prin 
cipalities"  Col.  ii.  15,  "  And  having 
spoiled  principalities."  1  Cor,  xv.  24, 
"  When  he  shall  have  put  down  all 
rule ;"  Greek,  apxjiv.  Some  have  sup 
posed  that  it  refers  here  to  magistrates 
and  those  in  authority  who  persecuted 
Christians  ;  but  the  connexion  of  the 
word  with  angels  seems  to  require  us 
to  understand  it  of  evil  spirits.  IT  Nor 
powers.  This  word  (Syrapus)  is  often 
applied  to  magistrates ;  but  it  is  also 
applied  to  evil  spirits  that  have  domi 
nion  over  men.  1  Cor.  xv.  24.  The 
ancient  Rabbins  also  give  the  name 
powers  to  evil  angels.  (Schleusner.) 
There  can  be  no  doubt  that  the  Jews 
were  accustomed  to  divide  the  angels 
of  heaven  into  various  ranks  and  orders, 
traces  of  which  custom  we  find  often 
in  the  Scriptures.  Arid  there  is  also 
reason  to  suppose  that  they  n^ade  such 


186 


ROMANS. 


[A.  D.  60. 


gels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to 
come. 

89  Nor  height,  nor  depth,  nor 

a  division  with  reference  to  evil  angels, 
regarding  Satan  as  their  leader,  and 
other  evil  spirits,  divided  into  various 
ranks,  as  subordinate  to  him.  See 
Matt.  xxv.  41.  Eph.  vi.  12.  Col.  ii.  15. 
To  such  a  division  there  is  probably 
reference  here  ;  and  the  meaning  is, 
that  no  order  of  evil  angels,  however 
powerful,  artful,  or  numerous,  would 
be  able  to  alienate  the  hearts  of  Chris 
tians  from  their  Redeemer.  1T  Nor 
things  present.  Calamities  and  perse- 
cutions  to  which  we  are  now  subject. 
^  Nor  things  to  come.  Trials  to  which 
we  may  be  yet  exposed.  It  evinced 
strong  confidence  to  say  that  no  possi 
ble  trials  should  be  sufficient  to  destroy 
their  love  for  Christ. 

39.  Nor  height.  This  has  been 
variously  understood.  Some  have  re 
garded  it  as  referring  to  evil  spirits  in 
the  air ;  others,  to  high  and  lofty  spe 
culation  in  doctrine  ;  others,  to  heaven 
— to  all  that  is  in  heaven.  I  regard  it 
here  as  synonymous  with  prosperity, 
honour,  elevation  in  this  life.  The 
meaning  is,  that  no  possible  circum 
stances  in  which  Christians  could  be 
placed,  though  surrounded  with  wealth, 
honour,  splendour,  and  though  elevated 
to  rank  and  office,  could  alienate  them 
from  the  love  of  Christ.  The  tendency 
of  these  things  to  alienate  the  mind,  to 
engross  the  affections,  and  to  occupy 
the  time,  all  know;  but  the  apostle 
says  that  even  these  would  not  be  suf 
ficient  to  withdraw  their  strong  love 
from  the  Lord  Jesus  Christ.  IT  Nor 
depth.  Nor  the  lowest  circumstances 
of  depression,  poverty,  contempt,  and 
want ;  the  very  lowest  rank  of  life. 
*fi  Nor  any  other  creature.  Nor  any 
other  created  thing;  any  other  thing 
in  the  universe ;  any  thing  that  can 
occur.  This  expresses  the  most  un 
wavering  confidence  that  all  who  were 
Christians  would  certainly  continue  to 
love  the  Lord  Jesus,  and  be  saved. 


any  other  creature,  shall  be  able' 
to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our 
Lord. 


IT  Shall  le  able.  Shall  have  power  to 
do  it.  The  love  to  Christ  is  stronger 
than  any  influence  which  they  can 
exert  on  the  mind.  ^The  love  of  God. 
The  love  which  we  have  to  God. 
IT  Which  is  in  Christ  Jesus.  Which 
is  produced  and  secured  by  his  work. 
Of  which  he  is  the  bond,  the  connect 
ing  link.  It  was  caused  by  his  media 
tion  ;  it  is  secured  by  his  influence,  it 
is  in  and  through  him,  and  him  alone, 
that  men  love  God.  There  is  no  true 
love  of  God  which  is  not  produced  by 
the  work  of  Christ.  There  is  no  man 
who  truly  loves  the  Father,  who  does 
not  do  it  in,  and  by  the  Son. 

Perhaps  there  is  no  chapter  in  the 
Bible  on  the  whole  so  interesting  and 
consoling  to  the  Christian  as  this ;  aftd 
there  certainly  is  not  to  be  found  any 
where  a  specimen  of  more  elevated, 
animated  and  lofty  eloquence  and  ar 
gumentation.  We  may  remark  in  view 
of  it,  (1.)  That  it  is  the  highest  honour 
that  can  be  conferred  on  mortal  man  to 
be  a  Christian.  (2.)  Our  trials  in  this 
life  are  scarcely  worth  regarding  in 
comparison  with  our  future  glory. 
(3.)  Calamities  should  be  borne  with 
out  a  murmur ;  nay,  without  a  sigh. 
(4.)  The  Christian  has  every  possible 
security  for  his  safety.  The  purposes 
of  God,  the  work  of  Christ,  the  aid  of 
the  Holy  Ghost,  and  the  tendency  of 
all  events  under  the  direction  of  his 
Father  and  Friend,  conspire  to  secure 
his  welfare  and  salvation.  (5.)  With 
what  thankfulness,  then,  should  we  ap 
proach  the  God  of  mercy.  In  the  gos 
pel,  we  have  a  blessed  and  cheering 
hope  which  nothing  else  can  produce, 
and  which  nothing  can  destroy.  Sale 
in  the  hands  of  God  our  Redeemer,  we 
may  commit  our  way  to  him,  whether 
it  lead  through  persecutions,  or  trials, 
or  sickness,  or  a  martyr's  grave  ;  and 
triumphantly  we  may  wait  until  the 
day  of  our  complete  adoption,  the  en- 


A.  1).  GO.] 


CHAPTER  IX. 


187 


I 


CHAPTER  IX. 


SAY    the    truth    in   Christ, 
I  lie  not,  my  conscience  also 


tire  redemption  of  soul  and  body,  shall 
fully  come. 

CHAPTER  IX. 

THIS  chapter  opens  in  some  degree 
a  new  train  of  thought  and  argumenta 
tion.  Its  main  design  probably  was  to 
meet  objections  which  would  be  alleged 
against  the  positions  advanced  and  de 
fended  in  the  previous  parts  of  the 
epistle.  In  the  previous  chapters,  Paul 
had  defended  the  position  that  the  bar 
rier  between  the  Jews  and  Gentiles  had 
been  removed;  that  the  Jews  could  not 
be  saved  by  any  external  advantages 
which  they  possessed ;  that  all  were 
alike  guilty  before  God  ;  and  that  there 
was  but  one  way  for  Jews  and  Gen 
tiles  of  salvation  —  by  faith  in  Jesus 
Christ,  ch.  i.  ii.  iii.  He  had  stated  the 
benefits  of  this  plan  (ch.  v.),  and  show 
ed  its  bearing  in  accomplishing  what 
the  law  of  Moses  could  not  effect  in 
overcoming  sin.  ch.  vi.  vii.  In  ch.  viii. 
he  had  stated  also  on  what  principles 
this  was  done ;  that  it  was  according 
to  the  purpose  of  God  —  the  principle 
of  electing  mercy  applied  indiscrimi 
nately  to  the  mass  of  guilty  Jews  and 
Gentiles.  To  this  statement  two  ob 
jections  might  arise  :  first,  that  it  was 
unjust ;  and  second,  that  the  whole  ar 
gument  involved  a  departure  from  the 
promises  made  to  the  Jewish  nation. 
It  might  further  be  supposed  that  the 
apoctlc  had  ceased  to  feel  an  interest 
in  his  countrymen,  and  had  become 
the  exclusive  advocate  of  the  Gentiles. 
To  meet  these  objections  and  feelings, 
seems  to  have  been  the  design  of  this 
chapter.  He  shows  them,  (1.)  His  un 
abated  love  for  his  countrymen,  and 
regard  for  their  welfare,  vcr.  1 — 5. 
(2.)  He  shows  them  from  their  own 
writings  that  the  principle  of  election 
had  existed  in  former  times — in  the 
case  of  Isaac  (ver.  7 — 13) ;  in  the 
writings  of  Moses  (ver.  15) ;  in  the 
case  of  Pharaoh  (ver.  17) ;  and  in  the 
prophecies  of  Hosea  and  Isaiah  (ver. 


bearing  me  witness  iu  the  Holy 


That  I  have  great  heaviness 


Ghost. 


25 — 29).  (3.)  He  takes  occasion 
throughout  the  chapter  to  vindicate  this 
principle  of  the  divine  administration  ; 
to  answer  objections;  and  to  show  that, 
on  the  acknowledged  principles  of  the 
Old  Testament,  a  part  of  the  Jewish 
nation  might  be  rejected ;  and  that  it 
was  the  purpose  of  God  to  call  others 
to  the  privileges  of  the  people  of  God. 
ver.  16.  19—23.  25,  26.  29—33.  The 
chapter,  therefore,  has  not  reference  to 
rtational  election,  or  to  choice  to  exter 
nal  privileges,  but  has  direct  reference 
to  the  doctrine  of  the  election  to  salva 
tion  which  had  been  stated  in  ch.  viii. 
To  suppose  that  it  refers  merely  to  ex 
ternal  privileges  and  national  distinc 
tions,  makes  the  whole  discussion  un- 
ponnectcd,  unmeaning,  and  unneces 
sary. 

1.  /  say  the  truth.  In  what  I  am 
about  to  affirm  respecting  my  attach 
ment  to  the  nation  and  people.  IT  In 
Christ.  Most  interpreters  regard  this 
as  a  form  of  an  oath,  as  equivalent  to 
calling  Christ  to  witness.  It  is  cer 
tainly  to  be  regarded,  in  its  obvious 
sense,  as  an  appeal  to  Christ  as  the 
searcher  of  the  heart,  and  as  the  judge 
of  falsehood.  Thus  the  word  trans 
lated  "in  "  (fv)  is  used  in  the  form  of 
an  oath  in  Matt.  v.  34 — 36.  Rev.  x.  6, 
Greek.  We  are  to  remember  that  the 
apostle  was  addressing  those  who  had 
been  Jews ;  and  the  expression  has  all 
the  force  of  an  oath  by  the  Messiah. 
This  shows  that  it  is  right  on  great 
and  solemn  occasions,  and  in  a  solemn 
manner,  AND  THUS  ONLY,  to  appeal  to 
Christ  for  the  sincerity  of  our  motives 
and  for  the  truth  of  what  we  say.  And 
it  shows  further,  that  it  is  right  to  re 
gard  the  Lord  Jesus  Christ  as  present 
with  us,  as  searching  the  heart,  as  ca 
pable  of  detecting  insincerity,  hypocri 
sy,  arid  perjury,  and  as  therefore  di 
vine.  1T  My  conscience.  Conscience 
is  that  act  or  judgment  of  the  mind  by 
t  which  \ve  decide  on  the  lawfulness  or 


188 

and     continual 
heart. 


sorrow     in    my 


3  For  I  a  could  wish  that  my- 


ROMANS.  [A.  D.  GO. 

elf  were  accursed  l  from  Christ 
or  my  brethren,  my  kinsmen 
according  to  the  flesh  : 

1  or,  teparatcd. 


unlawfulness  of  our  actions,  and  by 
which  we    instantly  approve  or    con- 
dernn  them.     It  exists  in  every  man, 
and  is  a  strong-  witness  to  our  integrity 
or  to  our  guilt.     IT    Bearing  me   wit 
ness.     Testifying  to  the  truth  of  what 
I  say.     IT   In  the  Holy  Ghost.     He  does 
not  say  that  he  speaks  the  truth  by  or 
in  the  Holy  Ghost,  as  he  had  said  of 
Christ ;  but  that  the   conscience  pro 
nounced  its  concurring  testimony  by 
the  Holy  Ghost ;  that  is,  conscience  as 
enlightened  and  influenced  by  the  Holy 
Ghost.     It  was  not  simply  natural  con 
science,  but  it  was  conscience   under 
the  full  influence  of  the  Enlightener  of 
the  mind  and  Sanctifier  of  the  heart. 
The  reasons  of  this  solemn  asseveration 
are  probably  the  following  :  (1.)     His 
conduct  and  his  doctrines  had  led  some 
to  believe  that  he  was  an  apostate,  and 
had  lost  his  love  for  his  countrymen. 
He  had  forsaken  their  institutions, and 
devoted  himself  to  the  salvation  of  the 
Gentiles.     He  here  shows  them  that  it 
was  from   no  want  of  love    to   them 
(2.)  The  doctrines  which  he  was  about 
to  state  and  defend  were  of  a  similar 
character;  he  was  about  to  maintain 
that  no  small  part  of  his  own  country 
men,  notwithstanding  their  privileges 
would  be  rejected   and  lost.     In  this 
solemn  manner,  therefore,  he  assures 
them  that  this  doctrine  had   not  been 
embraced  because  he  did  not  love  them 
but  because  it  was  solemn,  though  mos 
painful  truth.     He  proceeds  to  enume 
rate  their  privileges  as  a  people,  and  t< 
show  to  them  the  strength  and  tender 
ness  of  his  love. 

2.  Great  heaviness.  Great  griei 
IT  Continual  sorrow.  The  word  ren 
dered  continual  here  must  be  taken  in 
a  popular  sense.  Not  that  he  was  li 
terally  all  the  time  pressed  down  wit] 
this  sorrow,  but  that  whenever  hi 
thought  on  this  subject,  he  had  grea 
grief;  as  we  say  of  a  painful  subject 


t  is  a  source  of  constant  pain.  The 
cause  of  this  grief,  Paul  does  not  ex 
pressly  mention,  though  it  is  implied 
n  what  he  immediately  says.  It  was 
he  fact  that  so  large  a  part  of  the  na- 
;ion  would  be  rejected,  and  cast  off. 

3.  For  I  could  wish,  &c.  This 
massage  has  been  greatly  controverted. 
Some  have  proposed  to  translate  it, 
I  did  wish,'  as  referring  to  a  former 
state,  when  he  renounced  Christ,  and 
sought  to  advance  the  interests  of  the 
nation  by  opposing  and  defying  him. 
But  to  this  interpretation  there  are  in 
superable  objections.  (1.)  The  object 
of  the  apostle  is  not  to  state  his  former 
feelings,  but  his  present  attachment  to 
his  countrymen,  and  willingness  to 
suffer  for  them.  (2.)  The  proper 
grammatical  construction  of  the  word 
used  here  is  not  I  did  wish,  but  I  could 
desire  ;  that  is,  if  the  thing  were  possi 
ble.  It  is  not  I  do  wish,  or  did  wish, 
but  I  could  desire  ('Ht^(5p/v),  implying 
that  he  was  willing  now  to  endure  it  ; 
that  his  present  love  for  them  was  so 
strong,  that  he  would,  if  practicable, 
save  them  from  the  threatened  ruin 
and  apostacy.  (3.)  It  is  not  true 
that  Paul  ever  did  wish  before  his 
conversion  to  be  accursed  by  Christ, 
i.e.,  by  the  Messiah.  He  opposed  Jesus 
of  Nazareth ;  but  he  did  not  believe 
that  he  was  the  Messiah.  At  no  time 
would  he  have  wished  to  be  devoted 
to  destruction  by  the  Messiah,  or  by 
Christ.  Nothing  would  have  been 
more  terrible  to  a  Jew ;  and  Saul  of 
Tarsus  never  doubted  that  he  was  the 
friend  of  the  promised  Messiah,  and 
was  advancing  the  true  interests  of  his 
cause,  and  defending  the  hopes  of  his 
nation  .against  an  impostor.  The  word, 
therefore,  expresses  a  feeling  which  the 
apostle  had,  when  writing  this  epistle, 
in  regard  to  the  condition  and  pros 
pects  of  the  nation.  T  Were  accursed 
from  Christ.  Might  be  anathema  by 


A.  D.  60.] 


CHAPTER  IX. 


189 


4  Who  are  Israelites;  to  whom 
pertaineth  the  adoption,  a  and 
the  glory,  b  and  the  1  covenants,6 

a  Deut.7.6.     b  Ps.90.16.  Isa.60.19.      1  or,  testaments. 
c  Gen.  17.2.  Deut.29.14.  Jer.31.33. 


and  the  giving  ot  the  law,  d  and 
the  e  service  of  God,  and  the  pro- 


Christ      (avdSsjua  tivai  airb  TO?  Xpiorou). 
This  passage  has  been  much  contro 
verted.     The  word  rendered  accursed 
(anathema)  properly  means,  (1.)  Any 
thing  that  was  set  up,  or  set  apart,  or 
consecrated  to  the  gods  in  the  temples, 
as  spoils  of  war,  images,  statues,  &.c. 
This  is  its  classical  Greek  meaning.    It 
has  a  similar  meaning  among  the  He 
brews.     It  denoted  that  which  was  set 
apart  or  consecrated  to  the  service  of 
God,  as  sacrifices  or  offerings  of  any 
kind.     In  this  respect  it  is  used  to  ex 
press  the  sense  of  the  Hebrew  word 
Din,   any   thing    devoted    to   Jehovah, 
without   the  possibility   of   redemption. 
Lev.  xxvii.  21 ;  xxviii.  29.    Num.  xviii. 
14.     Deut.  vii.  26.     Josh.  vi.   17,18; 
vii.  1.    1  Sam.  xv.  21.    Ezek.  xliv.  29. 
(2.)  As  that  which  was  thus  dedicated 
to  Jehovah  was  alienated  from  the  use 
of  him  who  devoted  it,  and  was  either 
burnt  or  slain,  and  devoted  to  destruc 
tion  as  an  offering,  the  word  came  to 
signify  a  devotion  of  any  thing  to  de 
struction,  or  to  complete  ruin.    And  as 
whatever  is  devoted  to  destruction  may 
be  said  to  be  subject  to  a  curse,  or  to 
be  accursed,  the  word  comes  to  have 
this  signification.    1  Kings  xx.  42.  Isa. 
xxxiv.  5.     But  in  none  of  these  cases 
does  it  denote  eternal  death.    The  idea, 
therefore,  in  these  places  is  simply, 
could  be  willing  to  be  destroyed,  or  de 
voted  to  death,  for  the  sake  of  my  coun 
trymen.'     And    the    apostle   evidently 
means  to  say  that  he  would  be  willing 
to  suffer  the  bitterest  evils,  to  forego  all 
pleasure,  to  endure  any  privation  and 
toil,  nay,  to  offer  his  life,  so  that  he 
might  be  wholly  devoted  to  sufferings 
as  an  offering,  if  he  might  be  the  means 
of  benefiting  and  saving  the  nation 
For  a  similar  case,  see  Ex.  xxxii.  32 
This  does  not  mean  that  Paul  wouk 
be  willing  to  be  damned  for  ever.    For 
(1.)  The  words  do  not  imply  that,  anc 
will  not  bear  it.     (2.)  Such  a  destruc 


d  Ps.  147.19.  c.3.2. 


e  Ex.  12.25.         /Eph.2.12. 


:ion  could  in  no  conceivable  way  bene 
fit  the  Jews.  (3.)  Such  a  willingness 
is  not  and  cannot  be  required.  And, 
(4.)  It  would  be  impious  and  absurd. 
No  man  has  a  right  to  be  willing  to  be 
the  eternal  enemy  of  God;  and  no  man 
ver  yet  was,  or  could  be  willing  to  en- 
dure  everlasting  torments.  IT  From 
Christ.  By  Christ.  Grotius  thinks  it 
means  from  the  church  of  Christ. 
Others  think  it  means  "  after  the  ex 
ample  of  Christ;"  and  others,  from 
Christ  for  ever.  But  it  evidently  means 
that  he  was  willing  to  be  devoted  by 
Christ ;  i.  e.  to  be  regarded  by  him,  and 
appointed  by  him,  to  suffering  and 
death,  if  by  that  means  he  could  save 
his  countrymen.  It  was  thus  the  high 
est  expression  of  true  patriotism  and 
benevolence.  It  was  an  example  for 
all  Christians  and  Christian  ministers. 
They  should  be  willing  to  be  devoted 
to  pain,  privation,  toil,  and  death,  if 
by  that  they  could  save  others  from 
ruin.  IT  My  kinsmen,  &c.  My  coun 
trymen  ;  all  of  whom  he  regarded  as 
his  kinsmen,  or  relations,  as  descended 
from  the  same  ancestors,  1  According 
to  thejlesh.  By  birth.  They  were  of 
the  same  blood  and  parentage,  though 
not  now  of  the  same  religious  belief. 

4.  Who  are  Israelites.  Descended 
from  Israel,  or  Jacob ;  honoured  by 
having  such  an  ancestor,  and  by  bear 
ing  a  name  so  distinguished  as  that  of 
his  descendants.  It  was  formerly  the 
honourable  appellation  of  the  people 
of  God.  IT  To  whom  pertaineth.  To 
whom  it  belongs.  It  was  their  elevated 
external  privilege.  IT  The  adoption. 
Of  the  nation  into  the  family  of  God, 
or  to  be  regarded  as  his  peculiar  peo 
ple.  Deut.  vii.  6.  IT  And  the  glory. 
The  symbol  of  the  divine  presence  that 
attended  them  from  Egypt,  and  that 
finally  rested  over  the  ark  in  the  first 
temple — the  Shechinah.  Ex.  xiii.  21, 
22;  xxv.  22.  1  And  the  covenant. 


190 


ROMANS. 


[A.  D.  60. 


5  Whose  are  the  fathers,  ° 
and  of  whom,  b  as  concerning 
the  flesh,  Christ  came,'  who  is 
c  over  all,  God  blessed  for  ever. 
Amen. 

0  Not  as  though  the  word 
of  God  hath  taken  d  none  effect. 

ac.11.28.     i  Luke  3.23,&c.     cJno.1.1.     d  Isa.55.1I. 


For  e  they  are  not  all  Israel  which 
are  of  Israel. 

7  Neither,    because    they   are 
the    seed  of  Abraham,   are   they 
all  children  :  but  in  f  Isaac  shall 
tby  seed  be  called. 

8  That    is,    they    which     are 


e  c.2.28,29. 


/  Gen. 21. 12. 


The  various  compacts  or  promises 
which  had  been  made  from  time  to 
time  with  Abraham,  Isaac,  and  Jacob, 
and  with  the  nation  ;  the  pledges  of  the 
divine  protection.  ^  The  giving  of  the 
law.  On  Mount  Sinai.  Ex.  xx.  Comp. 
Ps.  cxlvii.  19.  IT  And  the  service  of 
God.  The  temple  service  ;  regarded  by 
them  as  the  pride  and  ornament  of 
their  nation.  IT  And  the  promises.  Of 
the  Messiah  ;  and  of  the  spread  of  the 
true  religion  from  them  as  a  nation. 

5.  Whose  are  the  fathers.  Who 
have  been  honoured  with  so  illus 
trious  an  ancestry.  Who  are  descend 
ed  from  Abraham,  Isaac,  &c.  On  this 
they  highly  valued  themselves,  and 
in  a  certain  sense  not  unjustly.  Com 
pare  Matt.  iii.  9.  T  Of  whom.  Of 
whose  nation.  This  is  placed  as  the 
crowning  and  most  exalted  privilege, 
that  their  nation  had  given  birth  to  the 
long-expected  Messiah,  the  hope  of 
the  world.  V  As  concerning  the  flesh. 
So  far  as  his  human  nature  was  con 
cerned.  The  use  of  this  language  sup 
poses  that  there  was  a  higher  nature, 
in  respect  to  which  he  was  not  of  their 
nation.  See  Note,  ch.  i.  3.  IT  Christ 
came.  He  had  already  come;  and  it 
was  their  high  honour  that  he  was  one 
of  their  nation.  IT  Who  is  over  all. 
This  is  an  appellation  that  belongs 
only  to  the  true  God.  It  implies  su 
preme  divinity;  and  is  full  proof  that 
the  Messiah  is  divine.  Much  effort  has 
been  made  to  show  that  this  is  not  the 
true  rendering,  but  without  success. 
There  are  no  various  readings  in  the 
Greek  MSS.  of  any  consequence ;  and 
the  connexion  here  evidently  requires 
us  to  understand  this  of  a  nature  that 
is  not  M  according  to  the  flesh,"  i.  e. 
as  the  apostle  here  shows  of  the  divine 


nature.  IF  God  blessed  for  ever.  This 
is  evidently  applied  to  the  Lord  Jesus; 
and  it  proves  that  he  is  divine.  If  the 
translation  is  fairly  made, — and  it  has 
never  been  proved  to  be  erroneous, — it 
demonstrates  that  he  is  God  as  well  as 
man.  The  doxology  "  blessed  for  ever  " 
was  usually  added  by  the  Jewish  wri 
ters  after  the  mention  of  the  name 
God,  as  an  expression  of  reverence. 
(See  the  various  interpretations  that 
have  been  proposed  on  this  passage 
examined  in  Prof.  Stuart's  Notes  on 
this  verse.) 

6.  Not     as    though,    &c.      Not    as 
though  the  promise  of  God  had  entire 
ly  failed.     Though  I  grieve  thus  (ver. 
2,  3),  though  I  am   deeply  apprehen 
sive  for  the  nation,  yet  I  do  not  affirm 
that  all  the  nation  is  to  be  destroyed. 
The  promise  of  God  will  not  entirely 
fail.     IT  Not   all  Israel.     Not    all    the 
descendants   of  Jacob  have   the  true 
spirit  of  Israelites,  or  are  Jews  in  the 
scriptural  sense  of  the  term.    See  Note, 
ch.  ii.  28,  29. 

7.  Are  they  all  children.     Adopted 
•into  the  true  family  of  God.    Many  of 

the  descendants  of  Abraham  were  re 
jected.  IT  But  in  Isaac.  This  was 
the  promise.  Gen.  xxi.  12.  IT  Shall  thy 
seed,  &c.  Thy  true  people.  This  im 
plied  a  selection,  or  choice  ;  and  there 
fore  the  doctrine  of  election  was  illus 
trated  in  the  very  commencement  of 
the  history  of  the  nation ;  and  as  God 
had  then  made  such  a  distinction,  he 
might  still  do  it.  As  he  had  then  re 
jected  a  part  of  the  natural  descend 
ants  of  Abraham,  so  he  might  still  do 
it.  This  is  the  argument  which  the 
apostle  is  pursuing. 

8.  They  which   are  the   children   of 
the  flesh.     The   natural   descendants. 


A.  I).  60.] 


CHAPTER  IX. 


191 


the  children  of  the  flesh,  these 
are  not  the  children  of  God  : 
but  the  children  aof  the  promise 
are  counted  for  the  seed. 


9  For    this 


the   word   of 


promise.     At   ithis    time  will  I 


I  Gen.  18. 10, 14. 


TT  These  are  not  the  children  of  God. 
Are  not  of  necessity,  the  adopted  chil 
dren  of  God ;  or  are  not  so  in  virtue  of 
their  descent  merely.  This  was  in  op 
position  to  one  of  the  most  settled  and 
deeply-cherished  opinions  of  the  Jews. 
They  supposed  that  the  mere  fact  of 
being  a  Jew,  entitled  a  man  to  the  bless 
ings  of  the  convenant,  and  to  be  regard 
ed  as  a  child  of  God.  But  the  apostle 
shows  them  that  it  was  not  by  their 
natural  descent  that  these  spiritual 
privileges  were  granted ;  that  they 
were  not  conferred  on  men  simply  from 
the  fact  that  they  were  Jews;  and  that 
consequently  those  who  were  not  Jews 
might  become  interested  in  those  spirit 
ual  blessings.  IT  But  the  children  of 
the  promise.  The  descendants  of 
Abraham  on  whom  the  promised  bless 
ings  would  be  bestowed.  The  sense  is, 
that  God  at  first  contemplated  a  dis 
tinction  among  the  descendants  of 
Abraham,  and  intended  to  confine  his 
blessings  to  such  as  he  chose  ;  that  is, 
to  those  to  whom  the  promise  particu 
larly  appertained,  to  the  descendants 
of  Isaac.  The  argument  of  the  apostle 
is,  that  the  principle  was  thus  establish 
ed  that  a  distinction  might  be  made 
among  those  who  were  Jews ;  and  as  that 
distinction  had  been  made  in  former 
times,  so  it  might  bo  under  the  Messiah. 
If  Are.  counted.  Are  regarded,  or  reck 
oned.  God  reckons  things  as  they  are; 
and  therefore  designed  that  they  should 
be  his  true  children.  IT  As  the  seed. 
The  spiritual  children  of  God  ;  the  par 
takers  of  his  mercy  and  salvation.  This 
refers,  doubtless,  to  spiritual  privileges 
and  to  salvation ;  and  therefore  has 
relation  not  to  nations  as  such,  but  to 
individuals. 

9.  For  this  is  the  word  of  promise. 
This  is  the  promise  made  to  Abraham. 


come,  and  Sarah  shall  have  a 
son. 

10  And  not  only  this;  hut 
when  Rebecca  c  also  had  con 
ceived  by  one,  even  by  our  father 
Isaac  j 

cGen.25.21,23. 

The  design  of  the  apostle,  in  introduc 
ing  this,  is  doubtless  to  show  to  whom 
the  promise  appertained  ;  and  by  speci 
fying  this,  he  shows  that  it  had  not 
reference  to  Ishmael,  but  to  Isaac.  IT  At 
this  time.  Greek,  According  to  this 
time.  See  Gen.  xviii.  10.  14.  Probably 
it  means  at  the  exact  time  promised, 
I  will  fulfil  the  prediction  at  the  very 
time.  Comp.  2  Kings  iv.  16. 

16.  And  not  only  this,  Not  only  ia 
the  principle  of  making  a  distinction 
among  the  natural  descendants  of  Abra 
ham  thus  settled  by  the  promise,  but 
it  is  still  further  seen  and  illustrated  in 
the  birth  of  the  two  sons  of  Isaac.  He 
had  shown  that  the  principle  of  thus 
making  a  distinction  among  the  pos 
terity  of  Abraham  was  recognised  in 
the  original  promise,  thus  proving  that 
all  the  descendants  of  Abraham  were 
not  of  course  to  be  saved ;  and  he  now 
proceeds  to  show  that  the  principle  was 
recognised  in  the  case  of  his  posterity 
in  the  family  of  Isaac.  And  he  shows 
that  it  is  not  according  to  any  natural 
principles  that  the  selection  was  made; 
that  he  not  only  made  a  distinction 
between  Jacob  and  Esau,  but  that  he 
did  it  according  to  his  good  pleasure, 
choosing  the  younger  to  be  the  object 
of  his  favour,  and  rejecting  the  older, 
who,  according  to  the  custom  of  the 
times,  was  supposed  to  be  entitled  to 
peculiar  honour  and  rights.  And  in 
order  to  prove  that  this  was  done  ac 
cording  to  his  own  pleasure,  he  shows 
that  the  distinction  was  made  before 
they  were  born;  before  they  had  formed 
any  character ;  and,  consequently,  in 
such  a  way  that  it  could  not  be  pre 
tended  that  it  was  in  consequence  of 
any  works  which  they  had  performed. 
^  But  when  Rebecca.  The  wife  of 
Isaac.  See  Gen.  xxv.  21.  23. 


192 


ROMANS. 


[A.  D.  GO. 


11    (For    the   children    being  |  election,    might    stand,    not    of 
not     yet    born,    neither    having  j  works,  but  of  him  that  calleth  ;) 
done  any  good   or   evil,  Al-~i  Al-- 


purpose    of    God, 


that  the 
according    to 


jij^a^   uuu  \ji  iiiuj.  uiiiM  uuiieiu  \) 

12  It   was   said  unto  her,  the 
elder  shall  serve  the  2  younger. 


1  or,  greater. 


11.  For  the  children  being  notyet  born, 
It  was  not,  therefore,  by  any  works  of 
theirs.  It  was  not  because  they  had  form 
ed  a  character  and  manifested  qualities  , 
which  made  this  distinction  proper.  It ! 
was  laid  back  of  any  such  character,  and  j 
therefore  had  its  foundation  in  the  pur- 
pose  or  plan  of  God.  1T  Neither  having 
done  any  good  or  evil.  That  is,  when  the 
declaration  (ver.  12.)  was  made  to  Rebec 
ca.  This  is  a  very  important  passage  in 
,_  regard  to  the  question  about  the  pur 
poses  of  God.  (1.)  They  had  done  no 
thing  good  or  bad  ;  and  when  that  is 
file  case,  there  can  be,  properly  speak 
ing,  no  moral  character,  for  "  a  charac 
ter  is  not  formed  when  the  person  has 
not  acquired  stable  and  distinctive  qua 
lities."  Webster.  (2.)  That  the  period  of 
moral  agency  had  not  yet  commenced. 
Comp.  .Gen.  xxv.  22,  23.  When  that 
agency  commences,  we  do  not  know ; 
but  here  is  a  case  of  which  it  is  affirm 
ed  that  it  had  not  commenced.  (3.) 
The  purpose  of  God  is  antecedent  to 
the  formation  of  character,  or  the  per 
formance  of  any  actions,  good  or  bad. 
(4.)  It  is  not  a  purpose  formed  because 
he  sees  any  thing  in  the  individuals  as 
a  ground  for  his  choice,  but  for  .some 
reason  which  he  has  not  explained, 
and  which  in  the  Scripture  is  simply 
called  purpose,  and  good  pleasure. 
Eph.  i,  5.  (5.)  If  it  existed  in  this  case, 
it  does  in  others.  If  it  was  right  then,  \ 
it  is  now.  And  if  God  then  dispensed  i 
his  favours  on  thisprinciple,he  will  now. 
But,  (6.)  This  affirmation  respecting 
Jacob  and  Esau  does  not  prove  that 
they  had  not  a  nature  inclined  to  evil ; 
JT  a  corrupt  and  sensual  propensity  ;  or 
tnat  they  would  not  sin  as  soon  as  they 
became  moral  agents.  It  proves  merely 
that  they  had  not  yet  committed  actual 
sin.  That  they,  as  well  as  all  others, 
would  certainly  sin  as  soon  as  they 
committed  moral  acts  at  all,  is  proved  j 


every  where  in  the  sacred  Scriptures. 
IT  The  purpose  of  God.  Note,  ch. 
viii.  28.  IT  According  to  election.  To 
dispense  his  favours  according  to  his 
sovereign  will  and  pleasure.  Those 
favours  were  not  conferred  in  conse 
quence  of  the  merits  of  the  individuals, 
but  according  to  a  wise  plan  lying  back 
of  the  formation  of  their  characters,  and 
before  they  had  done  good  or  evil. 
The  favours  were  thus  conferred  ac 
cording  to  his  choice,  or  election. 
IF  Might  stand.  Might  be  confirmed  ; 
or  might  be  proved  to  be  true.  The 
caseNshows  that  God  dispenses  his  fa 
vours  as  a  sovereign.  The  purpose  of 
God  was  thus  proved  to  have  been 
formed  without  respect  to  the  merits  of 
either.  IT  Not  of  works.  Not  by  any 
thing  which  they  had  done  ..either  to 
merit  his  favour  or  to  forfeit  it.  It  was 
formed  on  other  principles  than  a  refer 
ence  to  their  works.  So  it  is  in  rela 
tion  to  all  who  shall  be  saved.  God 
has  good  reasons  for  saving  those  who 
shall  be  saved.  What  the  reasons  are 
for  choosing  some  to  life,  he  has  not 
revealed  ;  but  he  has  revealed  to  us 
that  it  is  not  on  account  of  their  works, 
either  performed  or  foreseen.  IT  But  of 
him  that  calleth.  According  to  the  will 
and  purpose  of  him  that  chooses  to 
dispense  those  favours  in  this  manner. 
It  is  not  by  the  merit  of  man,  but  it  is 
by  a  purpose  having  its  origin  with 
God,  and  formed  and  executed  accord 
ing  to  his  good  pleasure.  It  is  also  im 
plied  here  that  it  is  formed  in  such  a 
way  as  to  secure  his  glory  as  the  pri 
mary  consideration. 

12.  It  was  said  unto  her.  By  Je"- 
hovah.  See  Gen.  xxv.  23.  IT  The 
elder.  The  eldest  son,  which  was 
Esau.  By  the  law  of  primogeniture 
among  the  Hebrews,  he  would  have 
been  entitled  to  peculiar  honours  and 
privileges.  But  it  was  said  that  in  hi* 


D.  CO.J 


CHAPTER  IX. 


Ilia 


13  As   it   is  written,  a  Jacob 


a  Mal.1.2,3. 


:ase  this  custom  should  be  reversed, 
and  that  he  should  take  the  rank  of  the 
younger.  ^  Should  serve.  Shall  be 
subject  to ;  shall  not  have  the  authority 
and  priority,  but  should  be  inferior  to. 
The  passage  in  Genesis  (xxv.  23) 
shows  that  this  had  reference  particu 
larly  to  the  posterity  of  Esau,  and  not 
to  him  as  an  individual.  The  sense  is, 
that  the  descendants  of  Esau,  who  were 
Edomites,  should  be  inferior  to,  and 
subject  to  the  descendants  of  Jacob. 
Jacob  was  to  have  the  priority  ;Ahe  pro 
mised  land  ;  the  promises  ;  and  the  ho- 
notar  of  being  regarded  as  the  chosen 
of  God.  There  was  reference  here, 
therefore,  to  the  whale  train  of  tempo 
ral  and  spiritual  blessings  which  were 
to  be  connected  with  the  two  races  of 
people.  If  it  be  asked  how  this  bears  on 
the  argument  of  the  apostle,  we  may 
reply,  (1.)  That  it  settles  the  principle 
that  Go"d  might  make  a  distinction 
among  men,  in  the  same  nation,  and 
the  same  family,  without  reference  to 
their  works  or  character.  (2.)  That 
he  might  confer  his  blessings  on  such 
as  he  pleased.  (3.)  If  this  is  done  in 
regard  to  nations,  it  may  be  in  regard 
to  individuals.  The  principle  is  the 
same,  and  the  justice  the  same.  If  it 
be  supposed  to  be  unjust  in  God  to 
make  such  a  distinction  in  regard  to 
individuals,  it  is  surely  not  less  so  to 
make  a  distinction  in  nations.  The  fact 
that  numbers  are  thus  favoured,  does 
not  make  it  the  more  proper,  or  remove 
any  difficulty.  (4.)  If  this  distinction 
may  be  made  in  regard  to  temporal 
things,  why  not  in  regard  to  spiritual 
things  ?  The  principle  must  still  be 
the  same.  If  unjust  in  one  case,  it 
would  be  in  the  other.  The  fact  that 
it  is  done  in  one  case  proves  also  that 
it  will  be  in  the  other;  for  the  same 
great  principle  will  run  through  all  the 
dealings  of  the  divine  government. 
And  as  men  do  not  and  cannot  com 
plain  that  God  makes  a  distinction 
among  them  in  regard  to  talents, 
health,  beauty,  prosperity,  and  rank, 
K 


have  I  loved,  but  Esau  have  1 
hated. 


neither  can  they  complain  if  he  act* 
also  as  a  sovereign  in  the  distribution 
of  his  spiritual  favours.  They,  there 
fore,  who  regard  this  as  referring  only 
to  temporal  and  national  privileges, 
gain  no  relief  in  respect  to  the  real  dif 
ficulty  in  the  case,  for  the  unanswer 
able  question  would  still  be  asked,  why 
has  not  God  made  all  men  equal  in 
every  thing  1  Why  has  he  made  any 
distinction  among  men]  The  onli? 
reply  to  all  such  inquiries  is,  "Even 
so,  Father,  for  so  it  seemeth  good  in 
thy  sight."  Matt.  xi.  26. 

13.  Jls  it  is  -written.  MaL  i.  2,  3. 
That  is,  the  distribution  of  favours  is 
on  the  principle  advanced  by  the  pro 
phet,  and  is  in  accordance  with  the  de 
claration  that  God  had  in  fact  loved  the 
one  and  hated  the  other.  \  Jacob, 
This  refers,  doubtless,  to  the  posterity 
of  Jacob.  ^[  Have  I  loved.  I  have 
shown  affection  for  that  people ;  I  have 
bestowed  on  them  great  privileges  and 
blessings,  as  proofs  of  attachment.  I 
have  preferred  Jacob  to  Esau,  f  Esau. 
The  descendants  of  Esau,  the  Edom 
ites.  See  Mai.  i.  4.  ^  Have  I  hated. 
This  does  not  mean  any  positive 
hatred ;  but  that  he  had  preferred  Ja 
cob,  and  had  -withheld  from  Esau  those 
privileges  and  blessings  which  he  had 
conferred  on  the  posterity  of  Jacob. 
This  is  explained  in  Mai.  i.  3,  "  And  I 
hated  Esau,  and  laid  his  mountains 
and  heritage  waste  for  the  dragons  of 
the  wilderness."  Comp.  Jer.  xlix.  17, 
18.  Ezek.  xxxv.  3.  It  was  common 
among  the  Hebrews  to  use  the  terms 
love  and  hatred  in  this  comparative 
sense,  where  the  former  implied  strong 
positive  attachment,  and  the  latter,  not 
positive  hatred,  but  merely  a  less  love, 
or  the  withholding  of  the  expressions 
of  affection.  Comp.  Gen.  xxix.  30,  31. 
Prov.  xiii.  24,  "  He  that  spareth  his 
rod  hateth  his  son ;  but  he  that  loveth 
him  chasteneth  him  betimes."  Matt, 
vi.  24,  "  No  man  can  serve  two  mas 
ters,  for  either  he  will  hate  the  one  and 
?<?ve  the  other,"  &c.  Luke  xiv.  26, 


MJ4 


ROMANS. 


.  D.  60. 


14  What  shall  we  say  then  ? 
's  a  there  unrighteousness  with 
God?  God  forbid. 

15  For  he  saith  to  Moses,  I  * 
will  have  mercy  on  whom  I  will 


have 


mercy 

a  Deut.32.4. 


and    I    will   have 


"  If  any  man  corne  to  me,  and  hate  not 
his  father  and  mother,"  &c. 

14.  What  shall  toe  say  then  ?  What 
conclusion  shall  we  draw  from  these 
acknowledged   facts,    and    from    these 
positive  declarations  of  Scripture.    If  Is 
there  unrighteousness  -with  God?  Does 
God    do    injustice    or    wrong]      This 
charge  has  often  been  brought  against 
the  doctrine  here  advanced.     But  this 
charge  the  apostle  strongly  repels.    He 
meets  it  by  further  showing  that  it  is 
the  doctrine  explicitly  taught  in  the 
Old  Testament  (ver.  15.  17),  and  that 
it  is  founded  on  the  principles  of  equity, 
and  on  just  views  of  the  sovereignty 
of  God.  ver.  19—23.     J  God  forbid. 
Note,  ch.  iii.'4. 

15.  For  he    saith  to  Moses.     Ex. 
xxxiii.  19.    ^  I  ivill  have  mercy.   This 
is  said  by  God  when  he  declared  ex 
pressly  that   he  would   make   all   his 
goodness    pass    before    Moses     (Ex. 
xxxiii.   19),   and   when,    therefore,    it 
was  regarded,  not  as  a  proof  of  stern 
and  inexorable  justice,  but  as  the  very 
proof  of  his  benevolence,  and  the  high 
est  which  he  thought  proper  to  exhibit. 
When  men,  therefore,  under  the  influ 
ence  of  an  unrenewed  and  hostile  heart, 
charge  this  as  an  unjust  and  arbitrary 
proceeding,  they  are  resisting  and  per 
verting  that  which  God  regards  as  the 
very  demonstration  of  his  benevolence. 
The  sense  of  the  passage  clearly  is,  that 
he  would  choose  the  objects  of  his  fa 
vour,   and  bestow  his  mercies  as   he 
chose.     None  of  the  human  race  de 
served  his  favour ;  and  he  had  a  right 
to  pardon    whom  he    pleased,  and  to 
save  men  on  his  own  terms,  and  ac 
cording  to  his  sovereign  will  and  plea 
sure.     ^   On  -whom  I  ivill  have  mercy. 
On  whom  I  choose  to  bestow  mercy. 
The  mode  he  does  not  explain.     But 


compassion    on   whom    I   wilJ 
have  compassion. 


it  is  not  of  him 
nor  of  him   that 


16  So  then 
that   willeth, 
runneth,  but  of  God  that  show- 
eth  mercv. 


there  could  not  be  a  more  positive  de' 
claration  of  these  truths,  (1.)  That  he 
does  it  as  a  sovereign,  without  giving 
an  account  of  the  reason  of  his  choice 
to  any.  (2.)  That  he  does  it  without 
regard  to  any  claim  on  the  part  of  man  ; 
or  that  man  is  regarded  as  destitute  of 
merit,  and  as  having  no  right  to  his 
mercy.  (3.)  That  he  will  do  it  to  any  ex 
tent  which  he  pleases,  and  in  whatever 
time  and  manner  may  best  accord  with 
his  own  good  pleasure.  (4.)  That  he 
has  regard  to  a  definite  number ;  and 
that  on  that  number  he  intends  to  be 
stow  eternal  life ;  and,  (5.)  That  no 
one  has  a  right  to  complain.  It  is 
proof  of  his  benevolence  that  any  are 
saved ;  and  where  none  have  a  claim, 
where  all  are  justly  condemned,  he  has 
a  right  to  pardon  whom  he  pleases. 
The  executive  of  a  country  may  select 
any  number  of  criminals  whom  he  may 
see  fit  to  pardon,  or  who  may  be  for 
given  in  consistency  with  the  suprema 
cy  of  the  laws  and  the  welfare  of  the 
community,  and  none  has  a  right  to 
murmur,  but  every  good  citizen  should 
rejoice  that  any  may  be  pardoned  with 
safety.  So  in  the  moral  world,  and 
under  the  administration  of  its  holy 
Sovereign,  it  should  be  a  matter  of  joy 
that  any  can  be  pardoned  and  saved ; 
and  not  asubject  of  murmuring  and  com 
plaint  that  those  who  shall  finally  de 
serve  to  die  shall  be  consigned  to  wo. 
16.  So  then.  It  follows  as  a  conse 
quence  from  this  statement  of  God  to 
Moses.  Or  it  is  a  doctrine  established 
by  that  statement  1  Not  of  him  that 
•willeth.  This  does  not  mean  that  he 
that  becomes  a  Christian,  and  is  saved, 
does  not  choose  eternal  life ;  or  is  not 
made  willing  ;  or  that  he  is  compelled 
to  enter  heaven  against  his  own  choice. 
It  is  true  that  men  by  nature  have  no 


1).  60.] 


CHAPTER  IX. 


195 


17  For  the  Scripture  saith  aun- 
10  Pharaoh,  Even  for  this  same 
purpose  have  I  raised  thee  up, 


desire  of  holiness,  and  do  not  choose 
eternal  life.  But  the  effect  of  the  influ 
ences  oi  God's  Spirit  on  the  heart  is  to 
make  it  "  willing  in  the  day  of  his 
power."  Ps.  ex.  3.  The  meaning  here  is 
evidently,  that  eternal  life  is  not  bestow 
ed  because  man  had  any  original  will 
ingness  or  disposition  to  be  saved ;  it  is 
not  because  he  commences  the  work, 
and  is  himself  disposed  to  it ;  but  it  is 
because  God  inclines  him  to  it,  and 
disposes  him  to  seek  for  mercy,  and 
then  confers  it  in  his  own  way.  The 
word  ivilleth  here  denotes  -wish  or  de 
sire.  Tf  JVor  of  him  that  runneth, 
This  denotes  strenuous,  intense  effort, 
as  when  a  man  is  anxious  to  obtain 
an  object,  or  hastens  from  danger.  The 
meaning  is  not  that  the  sinner  does 
not  make  an  effort  to  be  saved ;  nor 
that  all  who  become  Christians  do  not 
in  fact  strive  to  enter  into  the  king 
dom,  or  earnestly  desire  salvation,  for 
the  Scriptures  teach  the  contrary. 
Luke  xvi.  16  ;  xiii.  24.  There  is  no 
effort  more  intense  and  persevering, 
no  struggle  more  arduous  or  agonizing, 
than  when  a  sinner  seeks  eternal  life. 
Nor  does  it  mean  that  they  who  strive 
in  a  proper  way,  and  with  proper  effort, 
shall  not  obtain  eternal  life.  Matt.  vii. 
7.  But  the  sense  is,  (1.)  That  the  sin 
ner  would  not  put  forth  any  effort  him 
self.  If  left  to  his  own  course,  he  would 
never  seek  to  be  saved.  (2.)  That  he  is 
pardoned,  not  on  account  of  his  effort ; 
not  because  he  makes  an  exertion  ;  but 
because  God  chooses  to  pardon  him. 
There  is  no  merit  in  his  anxiety,  and 
prayers,  and  agony,  on  account  of 
which  God  would  forgive  him  ;  but  he 
is  still  dependent  on  the  mere  mercy 
of  God  to  save  or  destroy  him  at  his 
will.  The  sinner,  however  anxious  he 
may  be,  and  however  much  or  long  he 
may  strive,  does  not  bring  God  under 
an  obligation  to  pardon  him  any  more 
than  the  condemned  criminal,  trem- 
Ming  with  the  fear  of  execution,  and 


that  I  might  -show  my  power  in 
thee,  and  that  my  name  might  be 
declared  throughout  all  the  earth. 


the  consciousness  of  crime,  lays  the 
judge  or  the  jury  under  an  obligation 
to  acquit  him.  This  fact,  it  is  of  great 
importance  for  an  awakened  sinner  to 
know.  Deeply  anxious  he  should  be, 
but  there  is  no  merit  in  his  distress. 
Pray  he  should,  but  there  is  no  merit  in 
his  prayers.  Weep  and  strive  he  may, 
but  in  this  there  is  no  ground  of  claim 
on  God  for  pardon  ;  and,  after  all,  he  is 
dependent  on  his  mere  sovereign  mercy, 
as  a  lost,  ruined,  and  helpless  sinner,  to 
be  saved  or  lost  at  his  will.  1  But  of 
God  that  shoiveth  mercy.  Salvation,  in 
its  beginning,  its  progress,  and  its  close, 
is  of  him.  He  has  a  right,  therefore,  to 
bestow  it  when  and  where  he  pleases. 
All  our  mercies  flow  from  his  mere 
love  and  compassion,  and  not  from  our 
deserts.  The  essential  idea  here  is,  that 
God  is  the  original  fountain  of  all  the 
blessings  of  salvation. 

17.  For  the  Scripture  saith.  Ex. 
ix.  16.  That  is,  God  saith  to  Pharaoh 
in  the  Scriptures.  Gal.  iii.  8.  22.  This 
passage  is  designed  to  illustrate  the 
doctrine  that  God  shows  mercy  accord 
ing  to  his  sovereign  pleasure  by  a  refer 
ence  to  one  of  the  most  extraordinary 
cases  of  hardness  of  heart  which  has 
ever  occurred.  The  design  is  to  show 
that  God  has  a  right  to  pass  by  those 
to  whom  he  does  not  choose  to  show 
mercy  ;  and  to  place  them  in  circum 
stances  where  they  shall  develope  their 
true  character,  and  where  in  fact  they 
shall  become  more  hardened  and  be 
destroyed,  ver.  18.  f  Unto  Pharaoh 
The  haughty  and  oppressive  king  of 
Egypt;  thus  showing  that  the  most 
mighty  and  wicked  monarchs  are  at  hia 
control.  Comp.  Isa.  x.  5 — 7.  ^  For 
this  same  purpose.  For  the  design,  or 
with  the  intent  that  is  immediately 
specified.  This  was  the  leading  pur. 
pose  or  design  of  his  sustaining  him. 
1  Have  I  raised  thee  «/>.  Margin  in 
Ex.  ix.  16,  "made  thee  stand,"  i.  e 
sustained  thee.  The  Greek  word  used 


196 


ROMANS. 


LA.  D.  60 


18  Therefore  hath  he  mercy 
un  whom  he  will  have  mercy, 


toy  the  apostle  Of  »>*ga),  means  proper- 
.y  /  have  excited,  roused,  or  stirred 
thee  up.  But  it  may  also  have  the 
meaning,  '  I  have  sustained  or  sup 
ported  thee.'  That  is,  I  have  kept  thee 
from  death  ;  I  have  preserved  thee  from 
ruin ;  I  have  ministered  strength  to 
thee,  so  that  thy  full  character  has  been 
developed.  It  does  not  mean  that  God 
had  infused  into  his  mind  any  positive 
evil,  or  that  by  any  direct  influence  he 
had  excited  any  evil  feelings,  but  that 
he  had  kept  him  in  circumstances 
which  were  fitted  to  develope  his  true 
character.  The  meaning  of  the  word 
and  the  truth  of  the  case  may  be  ex 
pressed  in  the  following  particulars : 
(1.)  God  meant  to  accomplish  some 
great  purposes  by  his  existence  and  ! 
conduct.  (2.)  He  kept  him,  or  sus 
tained  him,  with  reference  to  that. 
(3.)  He  had  control  over  the  haugh 
ty  and  wicked  monarch.  He  could 
take  his  life,  or  he  could  continue 
him  on  earth.  As  he  had  control  over 
all  things  that  could  affect  the  pride, 
the  feelings,  and  the  happiness  of  the 
monarch,  so  he  had  control  over  the 
monarch  himself.  (4.)  He  placed  him 
in  circumstances  just  Jilted  to  de 
velope  his  character.  He  kept  him 
amidst  those  circumstances  until  his 
character  was  fully  developed.  (5.)  He  j 
did  not  exert  a  positive  evil  influence  on 
the  mind  of  Pharaoh ;  for,  (6.)  In  all 
this  the  monarch  acted  freely.  He  did 
that  which  he  chose  to  do.  He  pursued 
his  own  course.  He  was  voluntary  in  his 
schemes  of  oppressing  the  Israelites.  He 
was  voluntary  in  his  opposition  to  God. 
He  was  voluntary  when  he  pursued 
the  Israelites  to  the  Red  sea.  In  all  his 
doings  he  acted  as  he  dose  to  do,  and 
with  a  determined  choice  of  evil,  from 
which  neither  warning  nor  judgment 
would  turn  him  away.  Thus  he  is 
Kaid  to  have  hardened  his  own  heart. 
Ex.  viii.  15.  (7.)  Neither  Pharaoh 
nor  any  sinner  can  justly  blame  God 
for  placing  them  in  circumstances 


and  whom  he  will  he  harden 
eth. 


where  they  shall  develope  their  own 
character,  and  show  what  they  are.  It 
is  not  the  fault  of  God,  but  their  own 
fault.  The  sinner  is  not  compelled  to 
sin  ;  nor  is  God  under  obligation  to 
save  him  contrary  to  the  prevalent  de 
sires  and  wishes  of  the  sinner  himself. 
f  My  poioer  in  thee.  Or  by  means  of 
thee.  By  the  judgments  exerted  in  de 
livering  an  entire  oppressed  people  from 
thy  grasp.  God's  most  signal  acts  of 
power  were  thus  shown  in  conse 
quence  of  his  disobedience  and  rebel 
lion.  1  My  name.  The  name  of  Je 
hovah,  as  the  only  true  God,  and  the 
deliverer  of  his  people.  Tf  Throughout 
all  the  earth.  Or  throughout  all  the 
land  of  Egypt  Note,  Luke  ii.  1.  We 
may  learn  here,  (1.)  That  a  leading 
design  of  God  in  the  government  of  the 
world  is  to  make  his  power,  and  name, 
and  character  known.  (2.)  That  this 
is  often  accomplished  in  a  most  signal 
manner  by  the  destruction  of  the 
wicked.  (3.)  That  wicked  men  should 
be  alarmed,  since  their  arm  cannot 
contend  with  God,  and  since  his  ene 
mies  shall  be  destroyed.  (4.)  It  is 
right  that  the  incorrigibly  wicked 
should  be  cut  off.  When  a  man's 
character  is  fully  developed;  when  he 
is  fairly  tried ;  when,  in  all  circum 
stances,  he  has  shown  that  he  -will  not 
obey  God,  neither  justice  nor  mercy 
hinders  the  Almighty  from  cutting  him 
down  and  consigning  him  to  death. 

18.  Therefore  hath  he  mercy,  &c. 
This  is  a  conclusion  stated  by  the  apos 
tie  as  the  result  of  all  the  argument. 
Tf  Whom  he  -will  he  hardeneth.  This 
is  not  stated  in  what  the  Scripture  said 
to  Pharaoh,  but  is  a  conclusion  to 
which  the  apostle  had  arrived,  in  view 
of  the  case  of  Pharaoh.  The  word 
hardeneth  means  only  to  harden  in 
the  manner  specified  in  the  case  of 
Pharaoh.  It  does  not  mean  to  exert  a 
positive  influence,  but  to  leave  a  sinner 
to  his  own  course,  and  to  place  him  in 
circumstances  where  the  character  will 


A.  D.  60.] 


CHAPTER  IX. 


197 


19  Thou  wilt  say  then  unto 
me,  Why  doth  he  yet  find  fault? 
for  who  fl  hath  resisted  his  will  ? 

20  Nay  but,  O  man,  who  art 


o  2Chron.20.6.  Dan.4.35, 


thou  that  repliest1  against  God? 
Shall  b  the  thing  formed  say  to 
him  that  formed  it,  Why  hast 
thou  made  me  thus? 

'  or,  answerest  again  ;  or,  disputest  with  God 
b  lsa.29.lti. 


be  more  and  more  developed.  Bee 
Note,  John  xii.  40.  It  implies,  how 
ever,  an  act  of  sovereignty  on  the  part 
of  God  in  thus  leaving"  him  to  his 
chosen  course,  and  in  not  putting  forth 
that  influence  by  which  he  could  be 
saved  from  death.  Why  this  is,  the 
apostle  does  not  state.  We  should, 
however,  not  dispute  a  fact  every  where 
prevalent ;  and  should  have  sufficient 
confidence  in  God  to  believe  that  it  is 
in  accordance  with  infinite  wisdom  and 
rectitude. 

19.  Thou  tvilt  say  then  unto  me. 
The  apostle  here  refers  to  an  objection 
that  might  be  made  to  his  argument. 
If  the  position  which  he  had  been  en 
deavouring  to  establish  were  true ;  if 
God  had  a  purpose  in  all  his  dealings 
with  men  ;  if  all  the  revolutions  among 
men  happened  according  to  his  decree, 
so  that  he  was  not  disappointed,  or  his 
plan  frustrated ;  and  if  his  own  glory 
was  secured  in  all  this,  why  could  he 
blame  men  1  t  Why  doth  he  yet  find 
fault?  Why  does  he  blame  men,  since 
their  conduct  is  in  accordance  with  his 
purpose,  and  since  he  bestows  mercy 
according  to  his  sovereign  will  7  This 
objection  has  been  made  by  sinners  in 
all  ages.  It  is  the  standing  objection 
against  the  doctrines  of  grace.  The 
objection  is  founded,  (1.)  On  the  diffi 
culty  of  reconciling  the  purposes  of  God 
with  the  free  agency  of  man.  (2.)  It 
assumes,  what  cannot  be  proved,  that 
a  plan  or  purpose  of  God  must  destroy 
the  freedom  of  man.  (3.)  It  is  said 
that  if  the  plan  of  God  is  accomplish 
ed,  then  that  which  is  best  to  be  done 
is  done,  and,  of  course,  man  cannot  be 
blamed.  These  objections  are  met  by 
the  apostle  in  the  following  argument. 
If  Who  hath  resisted  his  -will  ?  That 
is,  who  has  successfully  opposed  his 
will,  or  frustrated  his  plan  1  The  word 
translated  resist  is  commonly  used  to 
R  2 


denote  the  resistance  offered  by  soldiers 
or  armed  men.  Thus,  Eph.  vi.  13, 
"  Take  unto  you  the  whole  armour  of 
God,  that  ye  may  be  able  to  -withstand 
(resist  or  successfully  oppose)  in  the 
evil  day."  See  Luke  xxi.  15,  "I  will 
give  you  a  mouth  and  wisdom  which 
all  your  adversaries  shall  not  be  able  to 
gainsay  or  resist"  See  also  Acts  vj]. 
10  ;  xiii.  8,  "  But  Elymas. . .  .-withstood 
them,"  &c.  The  same  Greek  word, 
Rom.  xiii.  2.  Gal.  ii.  11.  This  does 
not  mean  that  no  one  has  offered  re 
sistance  or  opposition  to  God,  but  that 
no  one  had  done  it  successfully.  God 
had  accomplished  his  purposes  in  spite 
of  their  opposition.  This  was  an  esta 
blished  point  in  the  sacred  writings, 
and  one  of  the  admitted  doctrines  of 
the  Jews.  To  establish  it  had  even 
been  a  part  of  the  apostle's  design; 
and  the  difficulty  now  was  to  see  how, 
this  being  admitted,  men  could  be 
held  chargeable  with  crime.  That  it 
was  the  doctrine  of  the  Scriptures,  see 
2  Chron.  xx.  6,  "  In  thine  hand  is  there 
not  power  and  might,  so  that  none  is 
able  to  withstand  thee  1"  Dan.  iv.  35, 
"  He  doeth  according  to  his  will  in  the 
army  of  heaven,  and  among  the  inha 
bitants  of  the  earth,  and  none  can  stay 
his  hand,  or  say  unto  him,  What  does! 
thou?"  See  also  the  case  of  Joseph 
and  his  brethren,  Gen.  1.  20,  "  As  for 
you,  ye  thought  evil  against  me,  but 
God  meant  it  unto  good." 

20.  Nay,  but,  O  man,  &c.  To  this 
objection  the  apostle  replies  in  t-ws 
ways ;  first,  by  asserting  the  sovereign 
ty  of  God,  and  affirming  that  he  had  a 
right  to  do  it  (ver.  20,  21)  ;  and  se 
condly,  by  showing  that  he  did  it  ac 
cording  to  the  principles  of  justice  and 
mercy,  or  that  it  was  involved  of  ne- 
cessi'y  in  his  dispensing  justice  and 
mercy  to  mankind,  ver.  22,  23,  24 
\  Who  art  thou,  &c.  Paul  here  strong 


198 


ROMANS. 


[A.D.  60. 


2 1  Hath  not  tho  potter  a  power 
over  the  clay,  of  the  same  lump 


ly  reproves  the  impiety  and  wickedness 
of  arraigning  God.  This  impiety  ap 
pears,  (1.)  Because  man  is  a  creature 
of  God,  and  it  is  improper  that  he 
should  arraign  his  Maker.  (2.)  He  is 
unqualified  to  understand  the  subject. 
"  Who  art  thou  ?"  What  qualifications 
has  a  creature  of  a  day, — a  being  just 
in  the  infancy  of  his  existence ;  of  so 
limited  faculties;  so  perverse,  blinded, 
and  interested  as  man, — to  sit  in  judg 
ment  on  the  doings  of  the  Infinite 
Mind  ]  Who  gave  him  the  authority, 
or  invested  him  with  the  prerogatives 
of  a  judge  over  his  Maker's  doings  ? 
(3.)  Even  if  man  -were  qualified  to  in 
vestigate  those  subjects,  what  right  has 
he  to  reply  against  God,  to  arraign 
him,  or  to  follow  or.t  a  train  of  argu 
ment  tending  to  involve  his  Creator  in 
shame  and  disgrace?  Nowhere  is 
there  to  be  found  a  more  cutting  or 
humbling  reply  to  the  pride  of  man 
than  this.  And  on  no  subject  was  it 
more  needed.  The  experience  of  every 
age  has  shown  that  this  has  been  a  pro 
minent  topic  of  objection  against  the 
government  of  God;  and  that  there 
has  been  no  point  in  the  Christian 
theology  to  which  the  human  heart  has 
been  so  ready  to  make  objections  as  to 
the  doctrine  of  the  sovereignty  of  God. 
^  Itepliest  against  God.  Margin, 
"  Answerest  again ;  or,  disputes!  with 
God."  The  passage  conveys  the  idea 
of  answering  again  ;  or  of  arguing  to 
the  dishonour  of  God.  It  implies  that 
when  God  declares  his  will,  man  should 
be  still.  God  has  his  own  plans  of  in 
finite  wisdom,  and  it  is  not  ours  to  re 
ply  against  him,  or  to  arraign  him  of 
injustice,  when  we  cannot  see  the  rea 
son  of  his  doings.  ^  Shall  the  thhig 
formed,  &c.  This  sentiment  is  found 
in  Isa.  xxix.  16.  See  also  Isa.  xlv.  9. 
It  was  peculiarly  proper  to  adduce  this 
to  a  Jeia.  The  objection  is  one  which 
is  supposed  to  be  made  by  a  Jew,  and 
it  was  proper  to  reply  to  him  by  a  quo- 
Idtion  from  his  own  Scriptures.  Any 


to  make  one  vessel  unto  honour, 
and  another  unto  dishonour  ? 


being  has  a  right  to  fashion  his  work 
according  to  his  own  views  of  what  is 
best ;  and  as  this  right  is  not  denied  to 
me*i,  we  ought  not  to  blame  the  infi 
nitely  wise  God  for  acting  in  a  similar 
way.  They  who  have  received  every 
blessing  they  enjoy  from  him,  ought 
not  to  blame  him  for  not  making  them 
different. 

21.  Hath  not  the  potter,  &c.  This 
same  sovereign  right  of  God  the  apostle 
proceeds  to  urge  from  another  illustra 
tion,  and  another  passage  from  the 
Old  Testament.  Isa.  Ixiv.  8,  "  But  now, 
O  Lord,  thou  art  our  Father ;  we  are 
the  clay,  and  thou  our  potter ;  and  we 
all  are  the  work  of  thy  hand."  This 
passage  is  preceded  in  Isaiah  by  one 
declaring  the  depravity  of  man.  Isa. 
Ixiv.  6,  "  We  are  all  as  an  unclean 
thing,  and  all  our  righteousnesses  are 
as  filthy  rags ;  and  we  all  do  fade  as  a 
leaf;  and  our  iniquities,  like  the  wind, 
have  taken  us  away."  As  they  were 
polluted  with  sin,  as  they  had  trans 
gressed  the  law  of  God,  and  had  no 
claim  and  no  merit,  God  might  bestow 
his  favours  as  he  pleased,  and  mould 
them  as  the  potter  did  the  clay.  He 
would  do  no  injury  to  those  who  were 
left,  and  -who  had  no  claim  to  his  mer 
cy,  if  he  bestowed  favours  on  others, 
any  more  than  the  potter  would  do  in 
justice  to  one  part  of  the  mass,  if  he 
put  it  to  an  ignoble  use,  and  moulded 
another  part  into  a  vessel  of  honour. 
This  is  still  the  condition  of  sinful  men 
God  does  no  injustice  to  a  man  if  he 
leaves  him  to  take  his  own  course  to 
ruin,  and  makes  another,  equally  unde 
serving,  the  recipient  of  his  mercy.  He 
violated  none  of  my  rights  by  not  con 
ferring  on  me  the  talents  of  Newton 
or  of  Bacon ;  or  by  not  placing  me  in 
circumstances  like  those  of  Peter  and 
Paul.  Where  all  are  undeserving,  the 
utmost  that  can  be  demanded  is  that 
he  should  not  treat  them  with  injustice. 
And  this  is  secured  even  in  the  case  of 
the  lost.  No  man  will  suffer  more  than 


.  D.  60.] 


CHAPTER  IX. 


199 


22  What  8  if  God,  willing  to 
shew  his  wrath,  and  to  make  his 
power  known,  endured  with 


much  long-suffering  the  vessels 
*  of  wrath  *  fitted  to  destruc 
tion  ; 

b  2Tim.2.20.  l  or,  made  up. 


he  deserves ;  nor  will  any  man  go  to 
perdition  feeling  that  he  has  a  claim  to 
better  treatment  than  he  receives.  The 
same  sentiment  is  found  in  Jer.  xviii. 
6,  "  O  house  of  Israel,  cannot  I  do  with 
you  as  this  potter1?  saith  the  Lord. 
Behold,  as  the  clay  is  in  the  potter's 
hand,  so  are  ye  in  my  hand,  O  house 
of  Israel.  At  what  instant  I  shall 
speak  concerning  a  nation,"  &c.  The 
passage  in  Isaiah  proves  that  God  has 
the  right  of  a  sovereign  over  guilty 
individuals  ;  that  in  Jeremiah,  that  he 
has  the  same  right  over  nations  ;  thus 
meeting  the  whole  case  as  it  was  in  the 
mind  of  the  apostle.  These  passages, 
however,  assert  only  the  right  of  God 
to  do  it,  without  affirming  any  thing 
aoout  the  manner  in  which  it  is  done. 
In  fact,  God  bestows  his  favours  in  a 
mode  very  different  from  that  in  which 
a  potter  moulds  his  clay.  God  does 
not  create  holiness  by  a  mere  act  of 
power,  but  he  produces  it  in  a  manner 
consistent  with  the  moral  agency  of 
men ;  and  bestows  his  favours  not  to 
compel  men,  but  to  incline  them  to  be 
willing  to  receive  them.  Ps.  ex.  3, 
"  Thy  people  shall  be  willing  in  the  day 
of  thy  power."  It  should  be  further  re 
marked,  that  the  argument  of  the  apos 
tle  here  does  not  refer  to  the  original 
creation  of  men,  as  if  God  had  then 
made  them  one  for  honour  and  another 
for  dishonour.  He  refers  to  man  as 
alien  and  lost.  His  argument  is  this: 
Man  is  in  ruins ;  he  is  fallen ;  he  has 
no  claim  on  God  ;  all  deserve  to  die ; 
on  this  mass,  where  none  have  any 
claim,  he  may  bestow  life  on  whom 
he  pleases,  without  injury  to  others ; 
ne  may  exercise  the  right  of  a  sove 
reign  to  pardon  whom  he  pleases ;  or 
of  a  potter  to  mould  any  part  of  the 
useless  mass  to  purposes  of  utility  and 
beauty.'  ^  Potter.  One  whose  ..  t-cu- 
pation  it  is  to  make  earthen  vessels. 
1  Power.  This  word  denotes  here 
not  merely  physical  power,  but  autho 


rity,  right.  See  Matt.  vii.  29,  translated 
"  authority  ;"  xxi.  23.  2  Thess.  iii.  9. 
Mark  ii.  10.  Luke  v.  24,  "The  Son  of 
man  hath  power  on  earth  to  forgive 
sins,"  &c.  1  Lump.  Mass.  It  denotes 
any  thing  that  is  reduced  to  a  fine  con 
sistency,  and  mixed,  and  made  soft  by 
water ;  either  clay,  as  in  this  place,  or 
the  mass  produced  of  grain  pounded 
and  mixed  with  water.  Rom.  xi.  16, 
"  If  the  first-fruit  bo  holy,  the  lump  is 
also  holy."  1  Cor.  v.  6,  "  Know  ye  not 
that  a  little  leaven  leaveneth  the  whole 
lump .?"  Tf  One  vessel.  A  cup,  or 
other  utensil,  made  of  clay,  f  Unto 
honoitr.  Fitted  to  an  honourable  use, 
or  designed  for  a  more  useful  and  re 
fined  purpose.  f  Unto  dishonour. 
To  a  meaner  service,  or  more  common 
use.  This  is  a  common  mode  of  ex 
pression  among  the  Hebrews.  The 
lump  hire  denotes  the  mass  of  men, 
sinners,  having  no  claim  on  God.  The 
potter  illustrates  God's  right  over  that 
mass,  to  dispose  of  it  as  seems  good  in 
his  sight.  The  doctrine  of  the  passage 
is,  that  men  have  no  right  to  complain 
if  God  bestows  his  blessings  where  and 
when  he  chooses. 

22,  23.  What  if  God,  &c.  If  God 
does  what  the  apostle  supposes,  what 
then  ?  Is  it  not  right  1  This  is  the 
second  point  in  the  answer  to  the  ob 
jection  in  ver.  19.  The  answer  has  re 
spect  to  the  ttvo  classes  of  men  wnich 
actually  exisi  on  the  earth — the  right 
eous  and  the  wicked.  And  the  ques 
tion  is,  whether  in  regard  to  these  t-^'o 
classes  God  does  IN  FACT  do  -wrong? 
If  he  does  not,  then  the  doctrine  of  the 
apostle  is  established,  and  the  objection 
is  not  valid.  It  is  assumed  here,  as  it 
must  be,  that  the  world  is  in  fact  di 
vided  into  two  classes — saints  and  sin 
ners.  The  apostle  considers  the  cas* 
of  sinners  in  ver.  22.  ^  Willing.  Bein^ 
disposed  ;  having  an  inclination  to.  I 
denotes  an  inclination  of  mind  toward* 
the  thing  proposed.  If  the  thing  itsel* 


200 


was  right ;  if  it  was  proper  to  "  shoiv 
his  wrath,"  then  it  was  proper  to  be 
WILLING  to  doit.  If  it  is  right  to  do 
a.  thing,  it  is  right  to  purpose  or  intend 
to  <3o  it.  ^  His  -wrath  (T»V  bg^w).  This 
word  occurs  thirty-five  times  in  the 
New  Testament.  Its  meaning  is  de 
rived  from  the  idea  of  earnestly  desir 
ing  or  reaching  for  an  object,  and  pro 
perly  denotes,  in  its  general  sense,  a 
vehement  desire  of  attaining  any 
thing.  Hence  it  comes  to  denote  an 
earnest  desire  of  revenge,  or  of  inflict 
ing  suffering  on  those  who  have  in 
jured  us.  Eph.  iv.  31,  "Let  all  bitter 
ness  and  wrath,"  &c.  Col.  iii.  8.  1 
Tim.  ii.  8.  Hence  it  denotes  indigna 
tion  in  general,  which  is  not  joined 
with  a  desire  of  revenge.  Mark  iii.  5, 
"  He  looked  round  about  on  them  with 
anger."  It  also  denotes  punishment 
for  sin  ;  the  anger  or  displeasure  of 
God  against  transgression.  Note,  Rom. 
i.  18.  Luke  iii.  7  ;  xxi.  23,  &c.  In  this 
place  it  is  evidently  used  to  denote 
severe  displeasure  against  sin.  As  sin 
is  an  evil  of  so  great  magnitude,  it  is 
right  for  God  to  be  -willing  to  evince 
his  displeasure  against  it ;  and  just  in 
proportion  to  the  extent  of  the  evil. 
This  displeasure,  or  wrath,  it  is  proper 
that  God  should  always  be  willing  to 
show;  nay,  it  would  not  be  right  for 
him  not  to  show  it,  for  that  would  be 
the  same  thing  as  to  be  indifferent  to 
it,  or  to  approve  it.  In  this  place, 
however,  it  is  710*  affirmed,  (1.)  That 
God  has  any  pleasure  in  sin,  or  its 
punishment ;  nor,  (2.)  That  he  exerted 
any  agency  to  compel  man  to  sin.  It 
affirms  only  that  God  is  willing  to  show 
his  hatred  of  incorrigible  and  long-con 
tinued  wickedness  when  it  actually 
exists.  ^  To  make  his  power  knoivn. 
This  language  is  the  same  as  that 
which  was  used  in  relation  to  Pharaoh, 
ver.  17.  Ex.  ix.  16.  But  it  is  not 
proba  tie  that  the  apostle  intended  to 
confine  it  to  the  Egyptians  only.  In 
the  following  verse  he  speaks  of  "  the 
vessels  of  mercy  prepared  unto  glory ,-" 
which  cannot  be  supposed  to  be  lan 
guage  adapted  to  the  temporal  de 
liverance  of  the  Jews.  The  case  of 


ROMANS.  [A.  D.  60. 

Pharaoh  was  one  instance,  or  illus 
tration  of  the  general  principle  on 
which  God  would  deal  with  men. 
His  government  is  conducted  on  great 
and  uniform  principles;  and  the  case 
of  Pharaoh  was  a  developement  of 
the  great  laws  on  which  he  governs 
the  universe.  ]  Endured.  Bore  with ; 
was  patient,  or  forbearing.  Rev.  ii.  3, 
"  And  hast  borne,  and  hast  patience," 
&c.  1  Cor.  xiii.  7,  "  Charity  (love) 
beareth  all  things."  Luke  xviii.  7, 
"Will  not  God  avenge  his  elect, 
though  he  bear  long  with  them  ?" 
1  With  much  long- suffering.  With 
much  patience.  He  suffered  them  to 
live  while  they  deserved  to  die.  God 
bears  with  all  sinners  with  much  pa 
tience  ;  he  spares  them  amid  all  their 
provocations,  to  give  them  opportunity 
of  repentance ;  and  though  they  are 
fitted  for  destruction,  yet  he  prolongs 
their  lives,  and  offers  them  pardon,  and 
loads  them  with  benefits.  This  fact  is  a 
complete  vindication  of  the  government 
of  God  from  the  aspersions  of  all  his 
enemies.  ]  Vessels  of  wrath.  The 
word  vessel  means  a  cup,  &c.  made  of 
earth.  As  the  human  body  is  frail, 
easily  broken  and  destroyed,  it  comes 
to  signify  also  the  body.  2  Cor.  iv.  7, 
"  We  have  this  treasure  in  earthen 
vessels."  1  Thess.  iv.  4,  "  That  every 
one  of  you  should  know  how  to  possess 
his  vessel  in  sanctification  and  honour" 
— that  every  one  should  keep  his  body 
from  the  indulgence  of  unlawful  pas 
sions.  Comp.  ver.  3.  Hence  also  it 
means  th.e  man  himself.  Acts  ix.  15, 
"  He  is  a  chosen  vessel  unto  me,"  &c. 
Comp.  Isa.  xiii.  5.  In  this  place  there 
is,  doubtless,  allusion  to  what  he  had 
just  said  of  clay  in  the  hands  of  the 
potter.  The  phrase  "  vessels  of  wrath" 
denotes  wicked  men  against  whom  it 
is  Jit  or  proper  that  wrath  should  be 
shown  ;  as  Judas  is  called  "  the  son  of 
perdition."  See  Note  on  John  xvii.  12. 
This  does  not  mean  that  men  by  their 
very  creation,  or  their  physical  nature, 
are  thus  denominated  ;  but  men  who, 
from  long  continuance  in  iniquity,  de 
serve  to  experience  wrath ;  as  Judas 
was  not  called  "  son  of  perdition"  by 


A.D.60.J 


CHAPTER  IX. 


201 


23  And  that  he  might  make 
known  the  riches  a  of  his  glory 


oEph.1.18. 


any  arbitrary  appointment,  or  as  an 
original  designation,  but  because  in 
consequence  of  his  avarice  and  treason 
this  was  the  name  which  in  fact  ac 
tually  described  him,  or  fitted  his  case. 
Tf  Fitted  (x.ArH£Ti<Tf*tvci).  This  word 
properly  means  to  restore;  to  place  in 
order  ;  to  render  complete  ;  to  supply 
a  defect ;  to  fit  to,  or  adapt  to,  or 
prepare  for.  See  Matt.  iv.  21,  "  Were 
mending  their  nets."  Gal.  vi.  1,  "Re 
store  such  an  one,"  &c.  In  this 
place  it  is  a  participle,  and  means 
those  who  are  fitted  for  or  adapted  to 
destruction ;  those  whose  characters 
are  such  as  to  deserve  destruction,  or 
as  to  make  destruction  proper.  See  the 
same  use  of  the  word  in  Heb.  xi.  3, 
"  Through  faith  we  understand  that 
the  worlds  were  framed" — beautifully 
fitted  up  in  proper  proportions,  one 
part  adapted  to  another — "  by  the  word 
of  God."  Heb.  x.  5,  «  A  body  hast 
thou  prepared  for  me  ;"  fitted,  or  adapt 
ed  to  me.  Comp.  Ps.  Ixviii.  10  ;  Ixxiv. 
16.  In  this  place  there  is  not  the  sem 
blance  of  a  declaration  that  Gou  had 
PREPAKKD  them,  or  FITTED  them  for 
destruction.  It  is  a  simple  declaration 
that  they  were  ix  FACT  fitted  for  it, 
without  making  an  affirmation  about 
the  manner  in  which  they  became  so. 
A  reader  of  the  English  Bible  may, 
perhaps,  sometimes  draw  the  impres 
sion  that  God  had  fitted  them  for  this. 
But  this  is  not  affirmed  ;  and  there  is  an 
evident  design  in  not  affirming  it,  and 
a  distinction  made  between  them  and 
the  vessels  of  mercy  which  ought  to  be 
regarded.  In  relation  to  the  latter  it  is 
expressly  affirmed  that  God  fitted  or 
prepared  them  for  glory.  See  ver.  23, 
"  Which  HE  had  afore  prepared  unto 
glory."  The  same  distinction  is  re 
markably  striking  in  the  account  of  the 
last  judgment  in  Matt.  xxv.  34.  41.  To 
the  righteous,  Christ  will  say,  "  Come 
ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  FOII  YOU,"  &c.  To 
the  wicked,  "Depart  from  me,  ye 


on  the  vessels  of  mercy,  which  • 
he  had  afore  prepared  unto  glory. 


b  lTtess.5.9. 


cursed,  into  everlasting  fire,  prepared 

FOU  THE  DEVIL  AND  HIS  ANGELS  ;"  not 

said  to  have  been  originally  prepared 
for  them.  It  is  clear,  therefore,  that 
God  intends  to  keep  the  great  truth  in 
view,  that  he  prepares  his  people  by  di 
rect  agency  for  heaven  ;  but  that  he 
exerts  no  such  agency  in  preparing 
the  wicked  for  destruction.  ^  For  de 
struction  (a?  &TwAy*i,-).  This  word 
occurs  in  the  New  Testament  no  less 
than  twenty  times.  Matt.  vii.  13, 
"  Which  leadeth  to  destruction."  John 
xvii.  12,  "  Son  of  perdition"  Acts 
viii.  20,  "  Thy  money  perish  with 
thee  ;"  Greek,  be  for  destruction  with 
thee.  xxv.  16.  Phil.  i.  28,  "  Token  of 
perdition."  iii.  19,  "Whose  end  is  de 
struction."  2  Thess.  ii.  3,  "  The  son  of 
perdition.''  1  Tim.  v.  9,  "  Which  drown 
men  in  destruction  and  perdition." 
Heb.  x.  39,  "  Which  draw  back  into 
perdition."  See  also  2  Pet.  ii.  1.  3; 
iii.  7.  16,  &c.  In  these  places  it  is 
clear  that  the  reference  is  to  the  future 
punishment  of  wicked  men,  and  in  no 
instance  to  national  calamities.  No  such 
use  of  the  word  is  to  be  found  in  the 
New  Testament ;  and  this  is  further 
clear  from  the  contrast  with  the  word 
"  glory"  in  the  next  verse.  We  may 
remark  here,  that  if  men  are  fitted  o? 
prepared  for  destruction  ;  if  future  tor 
ment  is  adapted  to  them,  and  they  to 
it ;  if  it  is  fit  that  they  should  be  sub- 
jected  to  it ;  then  God  will  do  what  is 
fit  or  right  to  be  done,  and,  unless 
they  repent,  they  must  perish.  Nor 
would  it  be  right  for  God  to  take  them 
to  heaven  as  they  are ;  to  a  place  for 
which  they  are  not  fitted,  and  which 
is  not  adapted  to  their  feeLngs,  their 
character,  or  their  conduct. 

23.  And  that  he  might  make  known. 
That  he  might  manifest  or  display. 
The  apostle  had  shown  (in  ver.  22) 
that  the  dealings  of  God  towards  the 
wicked  were  not  liable  to  the  objection 
made  in  ver.  19.  In  this  verse  he  pro 
ceeds  to  show  that  the  obiection  could 


2055 


ROMANS. 


[A..  D.  60. 


not  lie  against  his  dealings  with  the 
otk*r  class  of  men — the  righteous.  If 
nis  dealings  towards  neither  were  liable 
to  the  objection,  then  he  has  met  the 
whc^e  case,  and  the  divine  govern 
ment  is  vindicated.  This  he  proves  by 
shewing  that  for  God  to  shew  the 
riches  of  his  glory  towards  those  whom 
he  has  prepared  for  it  cannot  be  re 
garded  as  unjust.  Tf  The  riches  of  his 
glory.  This  is  a  form  of  expression 
common  among  the  Hebrews,  meaning 
the  same  as  his  rich  or  his  abundant 
glory.  The  same  expression  occurs  in 
Eph.  i.  18.  Tf  On  the  vessels  of  mercy. 
Men  towards  whom  his  mercy  was  to 
be  displayed  (see  ver.  22)  ;  that  is,  on 
those  towards  whom  he  has  purposed 
to  display  his  mercy.  ^  Mercy.  Fa 
vour,  or  pity  shown  to  the  miserable. 
Grace  is  favour  to  the  undeserving  ; 
mercy,  favour  to  those  in  distress. 
This  distinction  is  not,  however,  always 
strictly  observed  by  the  sacred  writers. 
^  Which  he  had  afore  prepared.  We 
are  here  brought  to  a  remarkable  dif 
ference  between  God's  mode  of  dealing 
with  them  and  with  the  wicked.  Here 
it  is  expressly  affirmed  that  God  him 
self  had  prepared  them  for  glory.  In 
regard  to  the  wicked,  it  is  simply  af 
firmed  that  they  -were  fitted  for  de 
struction,  without  affirming  any  thing  of 
•he  agency  by  which  it  was  done. 
That  God  prepares  his  people  for 
glory — commences  and  continues  the 
work  of  their  redemption — is  abundant 
ly  taught  in  the  Scriptures.  1  Thess.  v. 
9,  "  God  haih  appointed  us,  to  ob 
tain  salvation  by  our  Lord  Jesus 
Christ."  2  Tim.  i.  9,  "  Who  hath 
saved  us  and  called  us  with  an  holy 
calling,  not  according  to  our  works, 
but  according  to  his  own  purpose  and 
grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began."  See 
alst  Eph.  i.  4,  5.  11.  Rom.  viii.28,29, 
30.  Acts  xiii.  48.  John  i.  13.  As  the 
renewing  of  the  heart  and  the  sancti 
fying  of  the  soul  is  an  act  of  goodness, 
it  is  worthy  of  God,  and  of  course  no 
objection  could  lie  against  it.  No  man 
could  complain  of  a  course  of  dealings 
to  make  men  better :  and 


as  this  is  the  sole  design  of  the  electing 
love  of  God,  his  dealings  with  this  class 
of  men  are  easily  vindicated.  No 
Christian  can  complain  that  God  has 
chosen  him,  renewed  him,  and  made 
him  pure  and  happy.  And  as  this  was 
an  important  part  of  the  plan  of  God, 
it  is  easily  defended  from  the  objection 
in  ver.  19.  ^  Unto  glory.  To  happi 
ness  ;  and  especially  to  the  happiness 
of  heaven.  Heb.  ii.  10,  "  It  became 
him,  in  bringing  many  sons  unto 
glory,"  &c.  Rom.  v.  2,  "  We  rejoice 
in  hope  of  the  glory  of  God."  2  Cor. 
iv.  17,  "Our  light  affliction  worketh 
for  us  a  far  more  exceeding  and  eter 
nal  weight  of  glory."  2  Thess.  ii.  14. 
2  Tim.  ii.  10.  1  Pet.  v.  4.  This  eter 
nal  state  is  called  "  glory,"  because  it 
blends  together  every  thing  that  con 
stitutes  honour,  dignity,  purity,  love, 
and  happiness.  All  these  significations 
are  in  various  places  attached  to  this 
word,  and  all  mingle  in  the  eternal 
state  of  the  righteous.  We  may  re 
mark  here,  (1.)  That  this  word  "  glory *' 
is  not  used  in  the  Scripures  to  denote 
any  external  national  privileges  }  or  tc 
describe  any  external  call  of  the  gospel. 
No  such  instance  is  to  be  found.  Of 
course  the  apostle  here  by  vessels  of  mer 
cy  meant  individuals  destined  to  eternal 
life,  and  not  nations  externally  called 
to  the  gospel.  No  instance  can  be 
found  where  God  speaks  of  nations 
called  to  external  privileges,  and  speaks 
of  them  as  "  prepared  unto  glory." 
(2.)  As  this  word  refers  to  the  future 
state  of  individuals,  it  shows  what  is 
meant  by  the  word  "  destruction"  in 
ver.  22.  That  term  stands  contrasted 
with  glory  ;  and  describes,  therefore, 
the  future  condition  of  individual  wick 
ed  men.  This  is  also  its  uniform 
meaning  in  the  New  Testament.  On 
this  vindication  of  the  apostle  we  may 
observe,  (1.)  That  all  men  will  be 
treated  as  they  ought  to  be  treated. 
Men  will  be  dealt  with  according  to 
their  characters  at  the  end  of  life.  (2.) 
If  men  will  suffer  no  injustice,  then 
this  is  the  same  as  saying  that  they 
will  be  treated  justly.  But  what  is 
this  1  That  the  wicked  shall  be  treated 


A    D.  GC 


CHAPTER  IX. 


203 


24  Even  us,  whom  he  hath 
called,  not  of  the  Jews  only,  but 
also  of  the  Gentiles  ? 

25  As  he  saith  also  in  Osee,  ° 
I  will     call   them    my   people, 
which  were  not  my  people  ;  and 


as  they  deserve.  What  they  deserve 
God  has  told  us  in  the  Scriptures. 
"  These  shall  go  away  into  everlasting 
punishment."  (3.)  God  has  a  right 
to  bestow  his  blessings  as  he  chooses. 
Where  all  are  undeserving,  where 
none  have  any  claim,  he  may  confer 
his  favours  on  whom  he  pleases.  (4.) 
He  actually  does  deal  with  men  in  this 
way.  The  apostle  takes  this  for  grant 
ed.  He  does  not  deny  it.  He  most 
evidently  believes  it,  and  labours  to 
show  that  it  is  right  to  do  so.  If  he 
did  not  believe  it,  and  meant  to  teach 
it,  he  would  have  said  so.  It  would 
have  met  the  objection  at  once,  and 
saved  all  argument.  He  reasons  as 
if  he  did  believe  it ;  and  this  settles  the 
question  that  the  doctrine  is  true. 

24.  Even  us,  &c.  See  ch.  i.  1 6  ;  ii. 
10  ;  iii.   29,  30.     To  prove  that  the 
Gentiles  might  be  called  as  well  as  the 
Jews,   was    a   leading  design    of   the 
epistle,     f    Us.      Christians,  selected 
from  both  Jews  and   Gentiles.     This 
proves  that  he  did  not  refer  to  nations 
primarily,  but    to  individuals  chosen 
out  of  nations.     Two  things  are  esta 
blished  here.     (1.)  That  the  grace  of 
God  was  not  confined   to  the  Jewish 
people,  as  they  supposed,  so   that  it 
could  be  conferred  on  no  others.     (2.) 
That  God   was  not  bound   to  confer 
grace  on  all  the  descendants  of  Abra 
ham,  as  he  bestowed  it  on  those  select 
ed  from  the  mass,  according  to  his  own 
will,  and  not  of  necessity  071  the  mass 
itself. 

25.  Jls  he  saith  also.     The  doctrine 
which  he  had  established,  he  proceeds 
now  to  confirm  by  quoutions  from  the 
writings  of  Jews,  that  he  might  remove 
every    objection.     The  doctrine    was, 
(1.^  That  God  intended  to  call  his  peo- 
pifc  from  the   Gentiles  as  well   as  the 


her  beloved,  which  was  not  be 
loved. 

26  And  d  it  shall  come  to 
pass,  that  in  the  place  where  il 
was  said  unto  them,  Ye  are  not 
my  people  ;  there  shall  they  be 


Jews.  (2.)  That  he  was  bound  by  no 
promise  and  no  principle  of  obligation 
to  bestow  salvation  on  all  the  Jews. 
(3.)  That,  therefore,  it  was  right  for 
him  to  reject  any  or  all  of  the  Jews, 
if  he  chose,  and  cut  them  off  from  their 
privileges  as  a  people,  and  from  salva 
tion,  t  In  Osee.  This  is  the  Greek 
form  of  writing  the  Hebrew  word  Ho- 
sea.  It  means  in  the  book  of  Hosea, 
as  in  David  means  in  the  book  of  Da 
vid,  or  by  David.  Heb.  iv.  7.  The 
passage  is  found  in  Hosea  ii.  23.  This 
quotation  is  not  made  according  to  the 
letter,  but  the  sense  of  the  prophet  ia 
preserved.  The  meaning  is  the  same 
in  Hosea  and  in  this  place,  that  God 
would  bring  those  into  a  covenant 
relation  to  himself,  who  were  before 
deemed  outcasts  and  strangers.  Thus 
he  supports  his  main  position  that  God 
would  choose  his  people  from  among 
the  Gentiles  as  well  as  the  Jews,  01 
would  exercise  towards  both  his  right 
as  a  sovereign,  bestowing  or -withhold 
ing  his  blessings  as  he  pleases. 

26.  And  it  shall  come  to  pass.  It 
shall  happen,  or  take  place.  This  is  a 
continuation  of  the  quotation  from  the 
prophet  Hosea  (ch.  i.  10),  designed  to 
confirm  the  doctrine  which  he  was  es 
tablishing.  Both  these  quotations  have 
the  same  design,  and  are  introduced  for 
the  same  end.  In  Hosea  they  did  not 
refer  to  the  calling  of  the  Gentiles,  but 
to  the  recalling  the  rejected  Jews.  God 
says,  after  the  Jews  had  been  rejected 
and  scattered  for  their  idolatry ;  after 
they  had  forfeited  his  favour,  and  been 
cast  off  as  if  they  were  not  his  people  ; 
he  would  recall  them,  and  bestow  on 
them  again  the  appellation  of  sons. 
The  apostle  does  not  quote  this  as  hav 
ing  original  reference  to  the  Gentiles, 
but  for  the  following  purposes  : — (1.) 


Z04 

called 
God. 

..ROM 

the  children  of  the  living 

ANS.                                 [A.  D.  60 

27  Esaias  also  °  crieth  con 
cerning  Israel,  Though  the  num- 

o  Isa.10.22,23. 

If  God  formerly  purposed  to  recall  to 
himself  a  people  whom  he  had  reject 
ed  ;  if  he  bestowed  favours  on  his  own 
people  after  they  had  forfeited  his  fa 
vour,  and  ceased  to  be  entitled  to  the 
name  of  "  his  people ;"  then  the  same 
thing  was  not  to  be  regarded  as  absurd 
if  he  dealt  in  a  similar  manner  with 
the  Gentiles — also  a  part  of  his  ori 
ginal  great  family,  the  family  of  man, 
but  long  since  rejected  and  deemed 
strangers.  (2.)  The  dealings  of  God 
towards  the  Jews  in  the  time  of  Ho- 
sea  settled  a  general  principle  of  go 
vernment.  His  treatment  of  them  hi 
this  manner  was  a  part  of  his  great 
plan  of  governing  the  world.  On  the 
same  plan  he  now  admitted  the  Gen 
tiles  to  favour.  And  as  this  general 
principle  was  established ;  as  the  his 
tory  of  the  Jews  themselves  was  a  pre 
cedent  in  the  case,  it  ought  not  to  be 
objected  in  the  time  of  Paul  that  the 
same  principle  should  be  carried  out 
to  meet  the  case  also  of  the  Gentiles. 
t  In  the  place.  The  place  where  they 
may  be  scattered,  or  where  they  may 
dwell.  Or  rather,  perhaps,  in  those 
nations  which  were  not  regarded  as 
the  people  of  God,  there  shall  be  a  peo 
ple  to  whom  this  shall  apply.  Tf  Where 
it  -was  said  unto  them.  Where  the 
proper  appellation  of  the  people  was, 
that  they  were  not  the  people  of  God  ; 
where  they  were  idolatrous,  sinful, 
aliens,  strangers;  so  that  they  had 
none  of  the  marks  of  the  children  of 
God.  ^f  Ye  are  not  my  people.  Peo 
ple  in  covenant  with  God ;  under  his 
protection,  as  their  Sovereign,  and 
keeping  his  laws,  ^  There  shall  they 
lie  called.  That  is,  there  they  shall  be. 
The  verb  to  call  in  the  Hebrew  writ 
ings  means  often  the  same  as  to  be.  It 
denotes  that  this  shall  be  the  appella 
tion  which  properly  expresses  their 
character.  It  is  a  figure  perhaps  almost 
peculiar  to  the  Hebrews ;  and  it  gives 
additional  interest  to  the  case.  Instead 
of  saying  coldly  and  abstractedly,  '•'  they  ' 


are  such,"  it  introduces  also  the  idea 
that  such  is  the  favourable  judgment 
of  God  in  the  case.  See  Matt.  v.  9, 
"  Peace-makers. ..  .shall  be  called  the 
children  of  God."  See  the  Note  on 
that  place  ;  also  ver.  19.  Matt.  xxi.  13, 
"  My  house  shall  be  called  the  house 
of  prayer."  Mark  xi.  17.  Luke  i.  32. 
35.  76.  Isa.  Ivi.  7.  1  The  children  of, 
&c.  Greek,  Sons.  See  Note,  Matt.  i. 
1.  T  Living  God.  Called  living  God 
in  opposition  to  dead  idols.  See  Note, 
Matt.  xvi.  16;  also  xxvi.  63.  John  vi. 
69.  Acts  xiv.  15.  1  Thess.  i.  9,  "  Turn 
from  idols  to  serve  the  living  and  true 
God."  Jer.  x.  10.  This  is  a  most  ho 
nourable  and  distinguished  appellation. 
No  higher  favour  can  be  conferred  on 
mortals  than  to  be  the  sons  of  the  liv 
ing  God  ;  members  of  his  family ;  en 
titled  to  his  protection ;  and  secure  of 
his  watch  and  care.  This  was  an  object 
of  the  highest  desire  with  the  saints  of 
old.  See  Ps.  xlii.  2  ;  Ixxxiv.  2,  "  My 
soul  thirsteth  for  God,  the  living  God." 
"  My  heart  and  my  flesh  cry  out  foi 
the  living  God." 

27,  28.  Esaias.  The  Greek  way  of 
writing  the  word  Isaiah,  f  Crieth. 
Isa.  x.  22,  23.  Exclaims,  or  speaks 
aloud  or  openly.  Comp.  John  i.  15. 
Isaiah  brings  forth  the  doctrine  fully, 
and  without  any  concealment  or  dis 
guise.  This  doctrine  related  to  the 
rejection  of  the  Jews  ;  a  far  more  diffi 
cult  point  to  establish  than  was  that 
of  the  calling  of  the  Gentiles.  It  was 
needful,  therefore,  to  fortify  it  by  some 
explicit  passage  of  the  Scriptures. 
If  Concerning  Israel.  Concerning  the 
Jews.  It  is  probable  that  Isaiah  had 
reference  primarily  to  the  Jews  of  his 
own  time;  to  that  wicked  generation 
that  God  was  about  to  punish,  by  send 
ing  them  captive  into  other  lands.  The 
case  was  oue,  however,  which  settled 
a  general  principle  of  the  Jewish  go 
vernment ;  and,  therefore,  it  was  appli 
cable  to  the  case  before  the  apostle.  If 
the  thing  for  which  he  was  contending 


A.  D.  60.] 


CHAPTER  IX. 


205 


her  of  the  children  of  Israel  be 
as  the  sand  of  the  sea,  a  remnant 
shall  be  saved. 

28  For   he  will   finish  *  the 


work,  and  cut  it  short  in  right 
eousness:  because  •  a  short  work 


will  the 
earth. 


Lord  make 


upon 


the 


— that  the  Jews  might  be  rejected — ex 
isted  in  the  time  of  Isaiah,  and  was 
settled  then  as  a  precedent,  it  might 
exist  also  in  his  time,  and  under  the 
gospel.  *|  As  the  sand  of  the  sea. 
This  expression  is  used  to  denote  an 
indefinite  or  an  innumerable  multitude. 
It  often  occurs  in  the  sacred  writings. 
In  the  infancy  of  society,  before  the  art 
of  numbering  was  carried  to  a  great 
extent,  men  were  obliged  to  express 
themselves  very  much  in  this  manner. 
Gen.  xxii.  17,  "I  will  multiply  thy 
seed. . .  .as  the  sand  which  is  upon  the 
sea-shore."  xxxii.  12.  Isaiah  doubtless 
had  reference  to  this  promise :  '  Though 
all  that  was  promised  to  Abraham  shall 
be  fulfilled,  and  his  seed  shall  be  as 
numerous  as  God  declared,  yet  a  rem 
nant  only,'  &c.  The  apostle  thus  shows 
that  his  doctrine  does  not  conflict  at  all 
with  the  utmost  expectation  of  the 
Jews  drawn  from  the  promises  of  God. 
See  a  similar  use  of  the  term  sand  in 
Judg.  vii.  12.  1  Sam.  xiii.  5.  2  Sam. 
xvii.  11,  &c.  In  the  same  manner 
great  numbers  were  denoted  by  the 
stars  of  heaven.  Gen.  xxii.  17;  xv.  5. 
t  Ji  remnant  shall  be  saved.  Meaning 
a  remnant  only.  This  implies  that 
great  multitudes  of  them  would  be  cast 
off]  and  be  not  saved.  If  only  a  rem 
nant  was  to  be  saved,  many  must  be 
lost ;  and  this  was  just  the  point  which 
the  apostle  was  endeavouring  to  esta 
blish.  The  word  remnant  means  that 
•which  is  left,  particularly  what  may  re 
main  after  a  battle  or  a  great  calamity. 
2  Kings  xix.  31 ;  x.  11.  Judg.  v.  11. 
Isa.  xiv.  22.  In  this  place,  however,  it 
means  a  small  part  or  portion.  Out  of 
the  great  multitude  there  shall  be  so 
few  left  as  to  make  it  proper  to  say  that 
it  was  a  mere  remnant.  This  implies, 
of  course,  that  the  great  mass  should 
be  cast  away  or  rejected.  And  this  wap 
the  use  which  the  apostle  intended  t* 


make  of  it.  Comp.  the  Wisdom  of  Si- 
rach  xliv.  17,  "  Noah. . .  .was  left  unto 
the  earth  as  a  remnant  when  the  flood 
came."  1  Shall  be  saved.  Shall  be 
preserved,  or  kept  from  destruction. 
As  Isaiah  had  reference  to  the  captivity 
of  Babylon,  this  means  that  only  a  rem 
nant  should  return  to  their  native  land. 
The  great  mass  should  be  rejected  and 
cast  off.  This  was  the  case  with  the 
ten  tribes,  and  also  with  many  others 
who  chose  to  remain  in  the  land  of 
their  captivity.  The  use  which  the 
apostle  makes  of  it  is  this :  In  the  his 
tory  of  the  Jews,  by  the  testimony  of 
Isaiah,  a  large  part  of  the  Jews  of  that 
time  were  rejected,  and  cast  off  from 
being  the  peculiar  people  of  God.  It  is 
clear,  therefore,  that  God  has  brought 
himself  under  no  obligation  to  save  all 
the  descendants  of  Abraham.  This 
case  settles  the  principle.  If  God  did 
it  then,  it  was  equally  consistent  for 
him  to  do  it  in  the  time  of  Paul,  under 
the  gospel.  The  conclusion,  therefore, 
to  which  the  apostle  came,  that  it  was 
the  intention  of  God  to  reject  and  cast 
off  the  Jews  as  a  people,  was  in  strict 
accordance  with  their  own  history  and 
the  prophecies.  It  was  still  true  that  a 
remnant  was  to  be  saved,  while  the 
great  mass  of  the  people  was  rejected. 
The  apostle  is  not  to  be  understood 
here  as  affirming  that  the  passage  in 
Isaiah  had  reference  to  the  gospel,  but 
only  that  it  settled  one  great  principle 
of  the  divine  administration  in  regard 
to  the  Jews,  and  that  their  rejection 
•under  the  gospel  tuas  strictly  in  ac 
cordance  tffith  that  principle. 

28.  He  -will  finish  the  -work.  This 
is  taken  from  the  Septuagint  transla 
tion  of  Isa.  x.  23.  The  Hebrew  is, 
"  The  Lord  God  of  hosts  shall  make  a 
consumption,  even  determined,  in  the 
midst  of  all  the  land."  Or,  as  it  may 
'  be  rendered,  "  Destruction  is  decreed 


206 


ROMANS 


PA.  D.  CO. 


29  And  as  Esaias  said  be 
fore,  "  Except  the  Lord  of  Sa- 
baoth  had  left  us  a  seed,  we 


a  Isa.  1.9.  Lam.3.22. 


b  had  been  as  Sodoma,  ana 
been  made  like  unto  Gomor- 
rha. 

b  Gen.  19.24,25.  ha.  13. 19. 


which  shall  make  justice  overflow ;  yea, 
destruction  is  verily  determined  on  ;  the 
Lord  Jehovah  will  execute  it  in  the 
midst  of  all  the  land."  (Stuart,}  The 
Septuagint  and  the  apostle  adhere  to 
the  sense  of  the  passage,  but  do  noi 
follow  the  -words.  The  phrase,  tvil 
finish  the  ivork,  means  he  -will  bring 
the  thing  to  an  end,  or  will  accomplish 
it.  It  is  an  expression  applicable  to  : 
firm  purpose  to  accomplish  an  object.  I 
refers  here  to  his  threat  of  cutting  off  the 
people  ;  and  means  that  he  will  fulfil  it 
\  Cut  it  short.  This  word  here  means 
to  execute  it  speedily.  The  destruc 
tion  shall  not  bo  delayed.  H  In  right 
eousness.  So  as  to  manifest  his  own 
justice.  The  work,  though  apparently 
severe,  yet  shall  be  a.  just  expression  of 
God's  abhorrence  of  the  sins  of  the  peo 
ple.  If  Because  a  short  -work.  The 
word  here  rendered  "  short"  means  pro 
perly  that  which  is  determined  on  or 
decreed.  This  is  the  sense  of  the  He 
brew  ;  and  the  phrase  here  denotes  the 
purpose  -which  was  determined  on  in 
relation  to  the  Jews.  ^  Upon  the  earth. 
Upon  the  land  of  Israel.  See  Notes 
on  Matt.  v.  4 ;  iv.  8.  The  design  for 
which  the  apostle  introduces  this  pas 
sage  is  to  show  that  God  of  old  de 
stroyed  many  of  the  Jews  for  their  sin  ; 
and  that,  therefore,  the  doctrine  of  the 
apostle  was  no  new  thing,  that  the  Jews 
might  be  excluded  from  the  peculiar 
privileges  of  the  children  of  God. 

29.  And  as  Esaias  said.  Isa.  ch. 
i.  9.  T  before.  The  apostle  had  just 
cited  one  prediction  from  the  tenth 
chapter  of  Isaiah.  He  now  says  that 
Isaiah  had  affirmed  the  same  thing  in 
a  previous  part  of  his  prophecy,  t  Ex 
cept  the  Lord  of  Sabaoth.  In  Isaiah, 
the  Lord  of  Hosts.  The  word  Sabaoth 
is  the  Hebrew  word  rendered  hosts.  It 
properly  denotes  armies  or  military 
hosts  organized  for  war.  Hence  it  de 
notes  the  hosts  of  heaven,  and  means, 


(1.)  The  angels,  who  are  represented 
as  marshalled  or  arranged  into  military 
orders.  Eph.  i.  21  ;  iii.  10 ;  vi.  12.  Col, 
i.  16;  ii.  15.     Jude  6.     1  Kings  xxii. 
19,   "I   saw  the  Lord   sitting  on   hia 
throne,    and   all    the    host   of  heaven 
standing   by    him."     Psalm   ciii.    21  ; 
cxlviii.  2.     (2.)  The  stars.  Jer.  xxxiii. 
22,  "  As  the  host  of  heaven  cannot  be 
numbered,"  &c.    Isa.  xl.  26.    Deut.  iv. 
19,  &c.     God   is  called   the  Lord  of 
hosts,  as  being  at  the  head  of  all  these 
armies ;    their   King   and    their  Com 
mander.     It  is  a  phrase  properly  ex 
pressive  of  his  majesty  and  power,  and 
is  appropriately  introduced  here,  as  the 
act  of  saving  "  the  seed"  was  a  signal 
act  of  poiver  in  the  midst  of  great  sur 
rounding  wickedness.  *f  Had  left.  Had 
preserved,   or   kept   from   destruction. 
Here  their  preservation  is  ascribed  to 
God,  and  it  is  affirmed  that  if  God  had 
not  interposed,  the  -whole  nation  would 
have  been  cut   off.     This  fully  esta 
blishes  the  doctrine  of  the  apostle,  tha 
God  might  cast  off  the  Jews,  and  ex 
tend    the    blessings    to    the    Gentiles. 
1  Ji   seed.      The    Hebrew   in   Isaiah 
means  one  surviving  or  escaping,  cor 
responding   with    the   word    remnant. 
The  word   seed  commonly  means  in 
the  Scriptures  descendants,  posterity. 
In  this  place  it  means  a  part,  a  small 
portion  ;  a  remnant,  like  the  small  por 
tion  of  the  harvest  which  is  reserved 
for  sowing.     ^   We  had  been  as  Sodo 
.     The  nation  was  so  wicked,  that 
unless  God  had  preserved  a  small  num 
ber  who  were  pious  from  the  general 
corruption  of  the  people,  they  would 
lave  been  swept  off  by  judgment,  like 
Sodom  and  Gomorrah.     We  aie  told 
that  ten    righteous    men  would    have 
saved  Sodom.  Gen.  xviii.  32.     Among 
he  Israelites,  in  a  time  of  great  gene- 
ral  depravity,  a  small  number  of  holy 
men  were  found  who  preserved  the  na- 
ion.     The  design  of  the  apostle  here 


A   D.  60.1 


CHAPTER  IX. 


30  What  shall  we  say  then  ? 
that  •  the  Gentiles,  which  fol- 
owed  not  after  righteousness, 


was  the  same  as  in  the  previous  verses 
— to  show  that  it  was  settled  in  the 
Jewish  history  that  God  might  cast  off 
the  people,  and  reject  them  from  en 
joying  the  peculiar  privileges  of  his 
friends.  It  is  true  that  in  Isaiah  he 
has  reference  to  the  temporal  punish 
ment  of  the  Jews.  But  it  settles  a 
great  principle,  for  which  Paul  was 
contending,  that  God  might  cast  off  the 
nation  consistently  with  his  promises 
and  his  plans. — We  may  learn  here, 
(1.)  That  the  existence  of  religion 
among  a  people  is  owing  to  the  love 
of  God.  "  Except  the  Lord  had  left 
us,"  &c.  (2.)  It  is  owing  to  his  mer 
cy  that  any  men  are  kept  from  sin, 
and  any  nation  from  destruction.  (3.) 
We  see  the  value  of  religion  and  of 
pious  men  in  a  nation.  Ten  such 
would  have  saved  Sodom;  and  a  few 
such  saved  Judea.  Comp.  Matt.  v.  13, 
14.  (4.)  God  has  a  right  to  withdraw 
his  mercies  from  any  other  people, 
however  exalted  their  privileges,  and 
leave  them  to  ruin  ;  and  we  should  not 
be  high-minded,  but  fear.  Rom.  x.  20. 
30.  What  shall  ive  say  then  ?  What 
conclusion  shall  we  draw  from  the  pre 
vious  train  of  remarks  1  To  what  re 
sults  have  we  come  by  the  passages 
adduced  from  the  Old  Testament  1  This 
question  is  asked  preparatory  to  his 
summing  up  the  argument ;  and  he 
had  so  stated  the  argument  that  the 
conclusion  which  he  was  about  to  draw 
was  inevitable.  1  The  Gentiles.  That 
many  of  the  Gentiles ;  or  that  "the  way 
was  open  for  them,  and  many  of  them 
had  actually  embraced  the  righteous 
ness  of  faith.  This  epistle  was  written 
as  late  as  the  year  57  (see  Introduc 
tion),  and  at  that  time  multitudes  of 
heathens  had  embraced  the  Christian 
religion.  ^  Which  followed  not  after 
righteousness.  The  apostle  does  not 
mean  that  none  of  the  pagans  had  any 
^licitude  about  right  and  wrong,  or 


have  attained  to  righteousness, 
even  the  righteousness     which 


is  of  faith 


b  c.l. 17.  Pbilem.3,9. 


that  there  were  no  anxious  inquiries 
among  them;  but  he  intends  particu 
larly  to  place  them  in  contrast  with 
the  Jew.  They  had  not  made  it  thtir 
main  object  to  justify  themselves  ;  they 
were  not  filled  with  prejudice  and  pride 
as  the  Jews  were,  who  supposed  that 
they  had  complied  with  the  law,  and 
who  felt  no  need  of  any  other  justifica 
tion  ;  they  were  sinners,  and  they  felt 
it,  and  had  no  such  mighty  obstacle  in 
a  system  of  self-righteousness  to  over 
come  as  the  Jew  had.  Still  it  was  true 
that  they  were  excessively  wicked,  and 
that  the  prevailing  characteristic  among 
them  was  that  they  did  not  follow  after 
righteousness.  See  ch.  i.  The  word 
"  followed"  here  often  denotes  to  pur 
sue  with  intense  energy,  as  a  hunter 
pursues  his  game,  or  a  man  pursues  a 
flying  enemy.  The  Jews  had  sought 
righteousness  in  that  way  ;  the  Gentiles 
had  not.  The  word  righteousness  here 
means  the  same  as  justification.  The 
Gentiles,  which  sought  not  justification, 
have  obtained  justification.  Tf  Have 
attained  to  righteousness.  Have  be 
come  justified.  This  was  a  matter  of 
fact;  and  this  was  what  the  prophet 
had  predicted.  The  apostle  does  not 
say  that  the  sins  of  the  Gentiles,  or 
their  indifference  to  the  subject,  was 
any  reason  why  God  justified  them,  or 
that  men  would  be  as  safe  in  sin  as  in 
attempting  to  seek  for  salvation.  He 
establishes  the  doctrine,  indeed,  that 
God  is  a  sovereign ;  but  still  it  is  im 
plied  that  the  gospel  had  not  the  pecu 
liar  obstacle  to  contend  with  among 
the  Gentiles  that  it  had  among  the 
Jews.  There  was  less  pride,  obstinacy, 
self-confidence ;  and  men  were  more 
easily  brought  to  see  that  they  were 
sinners,  and  to  feel  their  need  of  a  Sa 
viour.  Though  God  dispenses  his  fa- 
ours  as  a  sovereign,  and  though  all 
are  opposed  by  nature  to  the  gospel, 
yet  it  is  always  true  that  the  gospel 


208 


ROMANS. 


[A.  D.  60 


31  But  Israel,  which  °  follow- !  32  Wherefore  ?  Because  they 
ed  after  the  law  of  righteousness,  •  sought  it  not  by  faith,  but  as  it 
hath  not  attained  to  the  law  of  j  were  by  the  works  of  the  law  : 
righteousness.  for  they  stumbled  at  that  stum 

a  c.io.2;ii.7.  I  bling-stone  ; 


finds  more  obstacles  among  some  men 
than  among  others.  This  was  a  most 
cutting  and  humbling  doctrine  to  the 
pride  of  a  Jew ;  and  it  is  no  wonder, 
therefore,  that  the  apostle  guarded  it  as 
he  did.  1  Which  is  of  faith.  Justifi 
cation  by  faith  in  Christ.  See  Note, 
ch.  i.  17. 

31.  But  Israel.  The  Jews.  The 
apostle  docs  not  mean  to  affirm  that 
none  of  the  Jews  had  obtained  mercy, 
but  that  as  a  people,  or  acting  accord 
ing  to  the  prevalent  principles  of  the 
nation  to  work  out  their  own  righteous 
ness,  they  had  not  obtained  it.  1  Which 
folio-wed  after  the  laic  of  righteous 
ness.  The  phrase,  "  the  law  of  right 
eousness,"  means  the  law  of  justice,  or 
the  just  law.  That  law  demands  per 
fect  purity  ;  and  even  its  external  ob 
servance  demanded  holiness.  The 
Jews  supposed  that  they  rendered  such 
obedience  to  that  law  as  to  constitute 
a  meritorious  ground  of  justification. 
This  they  had  folio-wed  after,  that  is, 
pursued  zealously  and  unremittingly. 
The  reason  why  they  did  not  obtain 
justification  in  that  way  is  fully  stated 
in  ch.  i — iii.  where  it  is  shown  that  the 
law  demands  perfect  compliance  with 
its  precepts  ;  and  that  Jews,  as  well  as 
Gentiles,  had  altogether  failed  in  ren 
dering  such  compliance.  ^  Hath  not 
attained  to  the  lato  of  righteousness. 
They  have  not  come  to  yield  true  obe 
dience  to  the  law,  even  though  imper 
fect  ;  not  such  obedience  as  to  give 
evidence  that  they  have  been  justified. 
We  may  remark  here,  (1.)  That  no 
conclusion  could  have  been  more  hum 
bling  to  a  Jew  than  this.  It  constituted 
the  whole  of  the  prevalent  religion,  and 
was  the  object  of  their  incessant  toils. 
(2.)  As  they  made  the  experiment 
fully,  and  failed  •  as  they  had  the  best 
advantages  for  it,  and  did  not  succeed, 
but  reared  only  a  miserable  and  delu 


sive  system  of  self-righteousness  (Phil, 
iii.  4 — 9)  ;  it  follows,  that  all  similar 
experiments  must  fail,  and  that  none 
now  can  be  justified  by  the  law.  (3.) 
Thousands  fail  in  the  same  attempt 

,  They  seek  to  justify  themselves  before 
God.  They  attempt  to  weave  a  right 
eousness  of  their  own.  The  moral  man 
does  this.  The  immoral  man  attempts 
it  as  much  as  the  moral  man,  and  is  as 
confident  in  his  own  righteousness. 
The  troubled  sinner  does  this;  and 
this  it  is  which  keeps  him  so  long  from 
the  cross  of  Christ.  All  this  must  be 
renounced ;  and  man  must  come  as  a 
poor,  lost,  ruined  sinner,  and  throw 
himself  upon  the  mere  mercy  of  God 
in  Christ  for  justification  and  life. 

32.  Wherefore  ?  Why.  The  apos 
tle  proceeds  to  state  the  reason  why  so 
uniform  and  remarkable  a  result  hap 
pened.  They  sought  it  not  by  faith, 
&c.  They  depended  on  their  own 
righteousness,  and  not  on  the  mercy 
of  God  to  be  obtained  by  faith.  1  By 

i  the  -works  of  the  law.  By  complying 
with  all  the  demands  of  the  law,  so 
that  they  might  merit  salvation.  Their 
attempted  obedience  included  their 
prayers,  fastings,  sacrifices,  &c.,  as  well 
as  compliance  with  the  demands  of  the 
moral  law.  It  may  be  asked  here,  per 
haps,  how  the  Jews  could  know  any 
better  than  this  ?  how  should  they 
know  any  thing  about  justification  by 

I  faith]     To  this  I  answer,  (1.)  That 

:  the  doctrine  was  stated  in  the  Old 
Testament.  See  Hab.  ii.  4.  Comp. 
Rom.  i.  17.  Ps.  xxxii.  cxxx.  xiv. 
Comp.  Rom.  iii.  Job  ix.  2.  (2.)  The 
sacrifices  had  reference  to  a  future  state 
of  things,  and  were  doubtless  so  un- 
derstood.  See  the  epistle  to  the  He 
brews.  (3.)  The  principle  of  justifi 
cation,  and  of  living  by  faith,  had  beec 
fully  brought  out  in  the  lives  and  ex 
perience  of  the  saints  of  old  See  Rom 


.  D.  60.] 


CHAPTER  TX. 


33  As  it  is  written,  b  Behold,    I  lay  in  Sion  a  stumbling-stone 

b  Pi.llS.22.  Isa.8.14. 


iv.  and  Heb.  xi.  ^  They  ^tumbled. 
They  fell ;  or  failed  ;  or  this  *vas  the 
cause  why  they  did  not  obtain  it.  Tf  Jit 
tr.at  stumbling-stone.  To  wit,  at  that 
which  he  specifies  in  the  following 
verse.  A  stumbling-stone  is  a  stone 
or  impediment  in  the  path  over  which 
men  may  fall.  Here  it  means  that  ob 
stacle  -which  prevented  their  attain 
ing  the  righteousness  of  faith  ;  and 
•which  -was  the  occasion  of  their  fall, 
"ejection,  and  ruin.  That  was  the 
rejection  and  the  crucifixion  of  their 
own  Messiah  ;  their  unwillingness  to 
be  saved  by  him  ;  their  contempt  of 
him  and  his  message.  For  this  God 
withheld  from  them  the  blessings  of 
justification,  and  was  about  to  cast 
them  off  as  a  people.  This  also  the 
apostle  proceeds  to  prove  was  foretold 
by  the  prophets. 

33.  Jls  it  is  -written.  See  Isa.  viii. 
14;  xxviii.  16.  The  quotation  here  is 
made  up  of  both  these  passages,  and 
contains  the  substance  of  both.  Comp. 
also  Ps.  cxviii.  22.  1  Pet.  ii.  6.  1  Be 
hold  I  lay  in  Sion.  Mount  Zion  was 
the  hill  or  eminence  in  Jerusalem, 
over-against  Mount  Moriah,  on  which 
the  temple  was  built.  On  this  was  the 
palace  of  David,  and  this  was  the  re 
sidence  of  the  court.  1  Chron.  xi.  5 — 
8.  Hence  the  whole  city  was  often 
called  by  that  name.  Ps.  xlviii.  12; 
Ixix.  35 ;  Ixxxvu.  2.  Hence  also  it 
came  to  signify  the  capital,  the  glory 
of  the  people  of  God,  the  place  of  so 
lemnities  ;  and  hence  also  the  church 
itself.  Ps.  ii.  6  ;  li.  18  ;  cii.  13  ;  cxxxvii. 
3.  Isa.  i.  27  ;  lii.  1  ;  lix.  20,  &c.  In 
this  place  it  means  the  church.  God 
will  place  or  establish  in  the  midst 
of  that  church.  T  Ji  stumbling-stone 
and  rock  of  offence.  Something  over 
which  men  shall  fall.  See  Note,  Matt. 
v.  29.  This  is  by  Paul  referred  to  the 
Messiah.  He  is  called  rock  of  stum 
bling,  not  because  it  was  the  design  of 
sending  him  that  men  should  fall,  but 
because  such  would  be  the  result.  The 
application  of  the  term  rock  to  the 
»  2 


Messiah  is  derived  from  the  custom  of 
building,  as  he  is  the  corner-stone  or 
the  immoveable  foundation  on  which 
the  church  is  to  be  built.  It  is  not  on 
human  merits,  but  by  the  righteousness 
of  the  Saviour,  that  the  church  is  to  be 
reared.  See  1  Pet.  ii.  4,  "  I  lay  in 
Sion  a  chief  corner-stone."  Ps.  cxviii. 
22,  "  The  stone  which  the  builders 
rejected  is  become  the  head  stone  of 
the  corner."  Eph.  ii.  20,  "  Jesus  Christ 
himself  being  the  chief  corner-stone." 
This  rock,  designed  as  a  corner-stone 
to  the  church,  became,  by  the  wicked 
ness  of  the  Jews,  the  block  over  which 
they  fall  into  ruin.  1  Pet.  ii.  8.  1  Shalt 
not  be  ashamed.  This  is  taken  sub 
stantially  from  the  Septuagint  trans 
lation  of  Isa.  xxviii.  16,  though  with 
some  variation.  The  Hebrew  is,  "  shall 
not  make  haste,"  as  it  is  in  our  Eng 
lish  version.  This  is  the  literal  mean 
ing  of  the  Hebrew  word  ;  but  it  means 
also  to  be  afraid,  as  one  who  makes 
haste  often  is ;  to  be  agitated  with 
fear  or  fright ;  and  hence  it  has  a 
signification  nearly  similar  to  that  of 
shame.  It  expresses  the  substance  of 
the  same  thing,  viz.  failure  of  obtain 
ing  expected  success  and  happiness. 
The  meaning  here  is,  that  the  man  who 
believes  shall  not  be  agitated,  or  thrown 
into  commotion,  by  fear  of  want  of  suc 
cess  ;  shall  not  be  disappointed  in  his 
hopes  ;  and,  of  course,  he  shall  never  be 
ashamed  that  he  became  a  Christian. 
They  who  do  not  believe  in  Christ 
shall  be  agitated,  fall,  and  sink  into 
eternal  shame  and  contempt.  Dan.  xii. 
2.  They  who  do  believe  shall  be  con 
fident  ;  shall  not  be  deceived,  but  shall 
obtain  the  object  of  their  desires.  It  is 
clear  that  Paul  regarded  the  passage  in 
Isaiah  as  referring  to  the  Messiah. 
The  same  also  is  the  case  with  the 
other  sacred  writers  who  have  quoted 
it.  1  Pet.  ii.  5 — 8.  See  also  Matt.  xxi. 
42.  Luke  xx.  17,  18  ;  ii.  34.  The 
ancient  Targum  of  Jonathan  translates 
the  passage,  Isa.  xxviii.  16,  "  Lo,  1  will 
place  in  Zion  a  king,  a  king  strong. 


210 

and  rock  of  offence  ; 
soever  believeth  on 
not  be  *  ashamed. 

i  or,  confoundtd. 


ROMANS. 


[A.  D.  60. 


and  who- 1  CHAPTER  X. 

him    shall  j  BRETHREN,  my  heart's  de 
sire  and  prayer  to  God  for 


mighty,  and  terrible ;"  referring  doubt 
less  to  the  Messiah.  Other  Jewish 
writings  also  show  that  this  interpreta 
tion  was  formerly  given  by  the  Jews  to 
the  passage  in  Isaiah. 

In  view  of  this  argument  of  the 
apostle,  we  may  remark,  (1.)  That 
God  is  a  sovereign,  and  has  a  right  to 
dispose  of  men  as  he  pleases.  (2.) 
The  doctrine  ot  election  was  manifest 
in  the  case  of  the  Jews  as  an  establish 
ed  principle  of  the  divine  government, 
and  is  therefore  true.  (3.)  It  argues 
great  want  of  proper  feeling  to  be  op 
posed  to  this  doctrine.  It  is  saying,  in 
other  words,  that  we  have  not  confi 
dence  in  God ;  or  that  we  do  not  be 
lieve  that  he  is  qualified  to  direct  the 
affairs  of  his  own  universe  as  well  as 
we.  (4.)  The  doctrine  of  election  is  a 
doctrine  which  is  not  arbitrary  ;  but 
which  will  yet  be  seen  to  be  wise,  just, 
and  good.  It  is  the  source  of  all  the 
blessings  that  any  mortals  enjoy  ;  and 
in  the  case  before  us,  it  can  be  seen  to 
be  benevolent  as  well  as  just.  It  is 
better  that  God  should  cast  off  a  part 
of  the  small  nation  of  the  Jews,  and 
extend  these  blessings  to  the  Gentiles, 
than  that  they  should  always  have  been 
confined  to  Jews.  The  world  is  better 
for  it,  and  more  good  has  come  out  of 
it.  (5.)  The  fact  that  the  gospel  has 
been  extended  to  all  nations,  is  proof 
that  it  is  from  heaven.  To  a  Jew 
there  was  no  motive  to  attempt  to  break 
down  all  the  existing  institutions  of  his 
nation,  and  make  the  blessings  of  reli 
gion  common  to  all  nations,  unless  he 
knew  that  the  gospel  system  was  true. 
Yet  the  apostles  were  Jews;  educated 
with  all  the  prejudices  of  the  Jewish 
people.  (6.)  The  interests  of  Chris 
tians  are  safe.  They  shall  not  be 
ashamed  or  disappointed.  God  will 
keep  them,  and  bring  them  to  his  king 
dom.  (7.)  Men  sti'll  are  offended  at 
the  cross  of  Christ.  They  contemn  and 
despise  him.  He  is  to  them  as  a  root 


out  of  dry  ground,  and  they  reject  him, 
and  fall  into  ruin.  This  is  the  cause 
why  sinners  perish ;  and  this  only. 
Thus  as  the  ancient  Jews  brought  ruin 
on  themselves  and  their  country,  so  do 
sinners  bring  condemnation  and  wo  on 
their  souls.  And  as  the  ancient  despis- 
ers  and  crucificrs  of  the  Lord  Jesus 
perished,  so  will  all  those  who  work 
iniquity  and  despise  him  now. 

CHAPTER  X. 

1.  Brethren.  This  expression  serums 
intended  particularly  for  the  Jews,  his 
ancient  friends,  fellow-worshippers,  and 
kinsmen,  but  who  had  embraced  the 
Christian  faith.  It  is  an  expression  of 
tenderness  and  affection,  denoting  his 
deep  interest  in  their  welfare,  f  J\fy 
heart's  desire.  The  word  "  desire" 
(si/ox/*.)  means  benevolence ;  and  the 
expression,  my  heart's  desire,  means 
my  earnest  and  sincere  wish.  1  Prayer 
to  God.  He  not  only  cherished  this 
feeling,  but  he  expressed  it  in  a  desire 
to  God.  He  had  no  desire  that  his 
kinsmen  should  be  destroyed ;  no  plea 
sure  in  the  appalling  doctrine  which 
he  had  been  defending.  He  still  wished 
their  welfare ;  and  could  still  pray  for 
them  that  they  might  return  to  God. 
Ministers  have  no  pleasure  in  pro 
claiming  the  truth  that  men  must  be 
lost.  Even  when  they  declare  the 
truths  of  the  Bible  that  some  -will  be 
lost ;  when  they  are  constrained  by  the 
unbelief  and  wickedness  of  men  to  pro 
claim  it  of  them,  they  still  can  sincerely 
say  that  they  seek  their  salvation. 
t  For  Israel.  For  the  Jewish  nation. 
1  That  they  might  be  saved.  This 
clearly  refers  to  salvation  from  the  sin 
of  unbelief,  and  the  consequences  of 
sin  in  hell.  It  does  not  refer  to  the 
temporal  calamities  which  were  coming 
upon  them,  but  to  preservation  from 
the  eternal  anger  of  God.  Comp.  eh 
xi.  26.  1  Tim.  ii.  4.  The  reasons  whj 
the  apostle  commences  this  chapter  in 
this  tender  manner  are  the  following. 


\.D.60.]  CHAPTER  X. 

[srael  is,   that  they    might    be 
sa^ed. 


(1.)  Becftuse  he  had  stated  and  de 
fended  one  of  the  most  offensive  doc 
trines  that  could  be  preached  to  a  Jew  ; 
and  he  was  desirous  to  show  them  that 
it  was  not  from  any  want  of  affection 
for  them,  but  that  he  was  urged  to  it 
by  the  pressure  of  truth.  (2.)  He  was 
regarded  by  them  as  an  apostate.  He 
had  abandoned  them  when  bearing 
their  commission,  and  while  on  his 
way  to  execute  their  favourite  purposes, 
and  had  preached  the  doctrine  which 
they  had  sent  him  to  destroy.  Comp. 
Acts  ix.  He  had  opposed  them  every 
where  ;  had  proclaimed  their  pride,  self- 
righteousness,  and  crime  in  crucifying 
their  Messiah  ;  had  forsaken  all  that  they 
valued ;  their  pomp  of  worship,  their 
city,  and  their  temple  ;  and  had  gone 
to  other  lands  to  bear  the  message  of 
mercy  to  the  nations  that  they  despised. 
He  was  willing  to  show  them  that  this 
proceeded  from  no  want  of  affection 
for  them,  but  that  he  still  retained 
towards  them  the  feelings  of  a  Jew, 
and  could  give  them  credit  for  much 
that  they  valued  themselves  on.  ver.  2. 
(3.)  He  was  aware  of  the  deep  and 
dreadful  condemnation  that  was  coming 
on  them.  In  view  of  that  he  expressed 
his  tender  regard  for  their  welfare,  and 
his  earnest  prayer  to  God  for  their  sal 
vation.  And  we  see  here  the  proper 
feelings  of  a  minister  of  the  gospel 
when  declaring  the  most  terrible  of  the 
truths  of  the  Bible.  Paul  was  tender, 
affectionate,  kind  ;  convincing  by  cool 
argument,  and  not  harshly  denounc 
ing  ;  stating  the  appalling  truth,  and 
then  pouring  out  his  earnest  desires  to 
God  that  he  would  avert  the  impending 
doom.  So  should  the  awful  doctrines 
of  religion  be  preached  by  all  the  am 
bassadors  of  God. 

2.  For  I  bear  them  record.  To 
bear  record  means  to  be  a  witness  ;  to 
give  evidence.  This,  Paul  was  well 
qualified  to  do.  He  had  been  a  Jew  of 
the  strictest  order  (Acts  xxvi.  5.  Phil, 
iii.  5),  and  he  well  knew  the  extraordi- 


211 

2  For   I   bear   them    record, 
that  they  have  a  zeal  a  of  God, 


nary  exertions  which  they  put  forth  to 
obey  the  commands  of  the  law.  ^  A 
zeal  of  God.  A  zeal  for  God.  Thus, 
John  ii.  17,  "The  zeal  of  thine  house 
hath  eaten  me  up  ;"  an  earnest  desire 
for  the  honour  of  the  sanctuary  has 
wholly  absorbed  my  attention.  Comp. 
Ps.  Ixix.  9.  Acts  xxi.  20,  "  Thou  seest, 
brother,  how  many  thousands  of  Jews 
there  are  which  believe,  and  they  are 
all  zealous  of  the  law."  xxii.  3,  "  And 
was  zealous  toward  God  as  ye  all  are 
this  day."  Zeal  for  God  here  means 
passionate  ardour  in  the  things  pertain 
ing  to  God,  or  in  the  things  of  religion. 
In  this  they  were,  doubtless,  many  of 
them  sincere  ;  but  sincerity  does  not  of 
itself  constitute  true  piety.  John  xvi. 
2,  "  The  time  cometh  that  whosoever 
killeth  you  will  think  that  he  doeth 
God  service."  This  would  be  an  in 
stance  of  extraordinary  zeal,  and  in  this 
they  would  be  sincere  ;  but  persecution 
to  death  of  apostles  cannot  be  true  re 
ligion.  See  also  Matt,  xxiii.  15.  Acts 
xxvi.  9,  "  I  thought  that  /  oitglit  to 
do,"  &c.  So  many  persons  suppose  that, 
provided  they  are  sincere  and  zealous, 
they  must  of  course  be  accepted  of 
God.  But  the  zeal  which  is  accepta 
ble  is  that  which  aims  at  the  glory  of 
God,  and  which  is  founded  on  true  be 
nevolence  to  the  universe  ;  and  which 
does  not  aim  primarily  to  establish 
a  system  of  self-righteousness,  as  did 
the  Jew,  or  to  build  up  our  otvn  sect, 
as  many  others  do.  We  may  remark 
here,  that  Paul  was  not  insensible  to 
what  the  Jews  did,  and  was  not  unwill 
ing  to  give  them  credit  for  it.  A 
minister  of  the  gospel  should  not  be 
blind  to  the  amiable  qualities  of  men 
or  to  their  zeal ;  and  should  be  willing 
to  speak  of  it  tenderly,  even  when  he 
is  proclaiming  the  doctrine  of  depra 
vity,  or  denouncing  the  just  judgments 
of  God.  ^  Nit  according-  to  Ic7ioit>' 
ledge.  Not  an  enlightened,  discerning, 
and  intelligent  zeal.  Not  that  which 
was  founded  on  correct  views  of  God 


ROMANS. 


[A,  D.  GO. 


but  not  according  to  knowledge. 

3  For   they  being  ignorant 
of     God's     righteousness,     ana 
going    about   to   establish   their 
own    righteousness,    have    not 


and  of  religious  truth.  Such  zeal  is 
enthusiasm,  and  often  becomes  perse 
cuting.  Knowledge  without  zeal  be 
comes  cold,  abstract,  calculating,  for 
mal ;  and  may  be  possessed  by  devils 
as  well  as  men.  It  is  the  union  of  the 
two — the  action  of  the  man  called  forth 
to  intense  effort  by  just  views  of  truth 
and  by  right  feeling' — that  constitutes 
true  religion.  This  was  the  zeal  of  the 
Saviour  and  of  the  apostles. 

3.  For  they  being'  ignorant.  The 
ignorance  of  the  Jews  was  voluntary, 
and  therefore  criminal.  The  apostle 
does  not  affirm  that  they  could  not 
have  known  what  the  plan  of  God  was ; 
for  he  says  (ver.  18 — 21)  that  they  had 
full  opportunity  of  knowing.  An  at 
tentive  study  of  their  own  Scriptures 
would  have  led  them  to  the  true  know 
ledge  of  the  Messiah  and  his  righteous 
ness.  See  John  v.  39.  Comp.  Isa.  liii. 
&c.  Yet  the  fact  that  they  were  igno 
rant,  though  not  an  excuse,  is  intro 
duced  here,  doubtless,  as  a  mild  and 
mitigating  circumstance,  that  should 
take  off  the  severity  of  what  he  might 
appear  to  them  to  be  saying.  1  Tim.  i. 
13,  "But  I  obtained  mercy  because  I 
did  it  ignorantly,  in  unbelief."  Luke 
xxiii.  34,  "  Then  said  Jesus,  Father, 
torgive  them,  for  they  know  not  what 
they  do."  Acts  vii.  60.  Involuntary 
ignorance  excuses  from  guilt ;  but  ig 
norance  produced  by  our  sin  or  our  in 
dolence  is  no  excuse  for  crime.  ^  Jf 
God's  righteousness.  Not  of  the  per 
sonal  holiness  of  God,  but  of  God's 
plan  of  justifying  men,  or  of  declar 
ing  them  righteous  by  faith  in  his 
Son.  See  Note  on  ch.  i.  17.  Here 
God's  plan  stands  opposed  to  their  ef 
forts  to  make  themselves  righteous  by 
ihpji  own  works.  ^  And  seeking  to 
establish,  &c.  Endeavouring  to  con- 
Jirm  or  make  valid  their  own  right- 


submitted  themselves    unto    the 
righteousness  of  God. 

4  For  Christ  is  the  end  *  of 
the  law  for  righteousness  10 
every  one  that  believeth. 


eousness ;  to  render  it  such  as  to  con 
stitute  a  ground  of  justification  before 
God  ;  or  to  make  good  their  own  claims 
to  eternal  life  by  their  merits.  This 
stands  opposed  to  the  justification  by 
grace,  or  to  God's  plan.  And  they 
must  ever  be  opposed.  This  was  the 
constant  effort  of  the  Jews;  and  in 
this  they  supposed  they  had  succeeded. 
See  Paul's  experience  in  Phil.  iii.  4 — 
6.  Acts  xxvi.  5.  Instances  of  their  be 
lief  on  this  subject  occur  in  all  the  gos 
pels,  where  our  Saviour  combats  their 
notions  of  their  own  righteousness. 
See  particularly  their  views  and  eva 
sions  exposed  in  Matt,  xxiii.  Comp. 
Matt.  v.  20,  &c. ;  vi.  2 — 5.  It  was  this 
which  mainly  opposed  the  Lord  Jesu? 
and  his  apostles  ;  and  it  is  this  confi 
dence  in  their  own  righteousness,  whicb 
still  stands  in  the  way  of  the  progress 
of  the  gospel  among  men.  \  Have  not 
submitted  themselves.  Confident  in 
their  own  righteousness,  they  have  not 
yielded  their  hearts  to  a  plan  which  re 
quires  them  to  come  confessing  that 
they  have  710  merH,  and  to  be  saved  by 
the  merit  of  anotner.  No  obstacle  to 
salvation  by  grace  is  so  great  as  the  self- 
righteousness  of  the  sinner,  f  Right 
eousness  of  God.  His  plan  or  scheme 
of  justifying  men. 

4.  For  Christ.  This  expression  im 
plies  faith  in  Christ.  This  is  the  de 
sign  of  the  discussion,  to  show  that 
justification  cannot  be  obtained  by  our 
own  righteousness,  but  by  faith  in 
Christ.  As  no  direct  benefit  results  to 
men  from  Christ  unless  they  believe 
on  him,  faith  in  him  is  implied  where 
the  word  occurs  in  this  connexion. 

Is  the  end  of  the  law.  The  word 
translated  "end"  means  that  which 
completes  a  thing,  or  renders  it  perfect; 
also  the  boundary,  issue,  or  termination 
of  any  thing,  as  th?  end  of  life,  the  re- 


D.  60.] 


J  For  Moses  describeth  •  the 
righteousness   which   is  of  the 


CHAPflfcR  X.  213 

law,  That  the  man  which  doeth 
those  things  shall  live  by  them. 


suit  of  a  prophecy,  &c.  John  xiii.  1. 
Luke  xxii.  37.  It  also  means  the  de 
sign  or  object  which  is  had  in  view ; 
the  principal  purpose  for  which  it  was 
undertaken.  1  Tim.  i.  5,  "  The  end  of 
the  commandment  is  charity ;"  the 
main  design  or  purpose  of  the  com 
mand  is  to  produce  love.  1  Pet.  i.  9, 
"  The  end  of  your  faith,  the  salvation 
of  your  souls ;"  the  main  design  or 
purpose  of  faith  is  to  secure  salvation. 
Rom.  xiv.  9,  "  To  this  end  Christ  both 
died,"  &c.  For  this  design  or  purpose. 
This  is  doubtless  its  meaning  here. 
The  main  design  or  object  -which  the 
perfect  obedience  of  the  laiv  -would 
accomplish,  is  accomplished  by  faith 
in  Christ.  That  is,  perfect  obed'ience 
to  the  law  would  accomplish  justifica 
tion  before  God,  secure  his  favour  and 
eternal  life.  The  same  end  is  now  ac 
complished  by  faith  in  Christ.  The 
great  design  of  both  is  the  same ;  and 
the  same  great  end  is  finally  gained. 
This  was  the  subject  of  discussion  be 
tween  the  apostle  and  the  Jews ;  and 
this  is  all  that  is  necessary  to  under 
stand  in  the  case.  Some  have  supposed 
that  the  word  end  refers  to  the  ceremo- 
aial  law  ;  that  Christ  fulfilled  it,  and 
brought  it  to  an  end.  Others,  that  he 
perfectly  fulfilled  the  moral  law.  And 
others,  that  the  law  in  the  end  leads 
us  to  Christ,  or  that  its  design  is 
to  point  us  to  him.  All  this  is  true, 
but  not  the  truth  taught  in  this  pas 
sage.  That  is  simple  and  plain,  that 
by  faith  in  Christ  the  same  end  is  ac 
complished  in  regard  to  our  justification, 
that  would  be  by  perfect  obedience  to 
the  moral  law.  ^  For  righteousness. 
Unto  justification,  or  acceptance  with 
God.  ^  To  every  one  that  believeth. 
See  Note,  ch.  i.  17. 

5.  For  Moses  describeth,  &c.  This 
Is  found  in  Lev.  xviii.  5,  "  Ye  shall 
therefore  keep  my  statutes  and  my 
judgments,  which  if  a  man  do  he  shall 
live  in  them."  This  appeal  is  made 
to  Moses,  both  in  regard  to  the  right 


eousness  of  the  law  and  that  of  faith, 
in  accordance  with  the  usual  manner 
of  Paul  to  sustain  all  his  positions  by 
the  Old  Testament,  and  to  show  that 
he  was  introducing  no  new  doctrine. 
He  was  only  affirming  that  which  had 
been  long  before  taught  in  the  writings 
of  the  Jews  themselves.  The  word 
describeth  is  literally  -writes  (^aps*), 
a  word  often  used  in  this  sense.  ^  The 
righteousness,  &c.  The  righteousness 
which  a  perfect  obedience  to  the  law 
of  God  would  produce.  That  consisted 
in  perfectly  doing  all  that  the  law  re 
quired.  ^[  The  man  which  doeth  these 
things.  The  man  who  shall  perform 
or  obey  what  was  declared  in  the  pre 
vious  statutes.  Moses  here  had  refer 
ence  to  all  the  commandments  which 
God  had  given,  moral  and  ceremonial. 
And  the  doctrine  of  Moses  is  that 
which  pertains  to  all  laws,  that  he  who 
shall  render  perfect  and  continued 
compliance  with  all  the  statutes  made 
known,  shall  receive  the  reward  which 
the  law  promises.  This  is  a  first  prin 
ciple  of  all  law ;  for  all  law  holds  a 
man  to  be  innocent,  and,  of  course,  en 
titled  to  whatever  immunities  and  re 
wards  it  has  to  confer,  until  he  is  prov 
ed  to  be  guilty.  In  this  case,  however, 
Moses  did  not  affirm  that  in  fact  any 
one  either  had  yielded  or  would  yield 
perfect  obedience  to  the  law  of  God. 
The  Scriptures  elsewhere  abundantly 
teach  that  it  never  has  been  done. 
Doeth.  Obeys,  or  yields  obedience.  So 
also  Matt.  v.  19,  "'Shall  do  and  teach 
them."  vii.  24.  26,  "  Whosoever  hear- 
eth  these  sayings. . .  .and  doeth  them." 
xxiii.  3.  Mark  iii.  35  ;  vi.  20.  Luke  vi. 
46,  47.  49.  1  Shall  live.  Shall  obtain 
felicity.  Obedience  shall  render  him 
happy,  and  entitled  to  the  rewards  of 
the  obedient.  Moses  doubtless  referred 
here  to  all  the  results  which  would  fol 
low  obedience.  The  effect  would  be 
to  produce  happiness  in  this  life  and  in 
the  life  to  come.  The  principle  on 
which  happiness  would  be  conferred 


214 

6  But  the  righteousness  which 
is  of  faith  speaketh  on  this  wise, 
Say  a  not  in  thine  heart,  Who 


ANS.  [A.D.CO 

shall  ascend  into  heaven?  (that 
is,  to  bring  Christ  down  from 
above:) 


oDeut.30.12-14. 


would  be  the  same  whether  in  this 
world  or  the  next.  The  tendency  and 
result  of  obedipnce  would  be  to  promote 
order,  health,  purity,  benevolence ;  to 
advance  the  welfare  of  man,  and  the 
honour  of  God,  and  thus  must  confer 
happiness.  The  idea  of  happiness  is 
often  in  the  Scriptures  represented 
by  the  word  life.  See  Note,  John  v. 
24.  It  is  evident  moreover  that  the 
Jews  understood  Moses  here  as  refer 
ring  to  more  than  temporal  blessings. 
The  ancient  Targum  of  Onkelos  ren 
ders  the  passage  in  Leviticus  thus — 
"  The  man  who  does  these  things  shall 
live  in  them  to  eternal  life."  So  the 
Arabic  version  is,  •'  The  retribution  of 
him  who  works  these  things  is  that  he 
shall  live  an  eternal  life."  K  By  them 
(tv  ,  UTO/C).  In  them.  In  their  observance 
he  shall  find  happiness.  Not  simply 
as  a  result,  or  re-ward,  but  the  very  act 
of  obeying  shall  carry  its  own  reward. 
This  is  the  case  with  all  true  religion. 
This  declaration  of  Moses  is  still  true. 
If  perfect  obedience  were  rendered,  it 
would,  from  the  nature  of  the  case, 
confer  happiness  and  life  as  long  as  the 
obedience  was  rendered.  God  would 
not  punish  the  innocent.  But  in  this 
world  it  never  has  been  rendered,  ex 
cept  in  the  case  of  the  Lord  Jesus  ;  and 
the  consequence  is,  that  the  course  of 
man  has  been  attended  with  pain,  sor 
row,  and  death. 

6.  But  the  righteousness  -which  is  of 
faith.  It  is  observable  here  that  Paul 
does  not  affirm  that  Moses  describes 
any  where  the  righteousness  by  faith, 
or  the  effect  of  the  scheme  of  justifica 
tion  by  faith.  His  object  was  differ 
ent,  to  give  the  law  and  state  its  de 
mands  and  rewards.  Yet  though  he 
had  not  formally  described  the  plan  of 
justification  by  faith,  yet  he  had  used 
language  which  would  fitly  express 
that  plan.  The  scheme  of  justification 
by  faith  is  here  personified  as  if  it  were 
living,  and  describing  its  own  effects 


and  nature.  One  describing  it  would 
say,  Or  the  plan  itself  speaks  in  this 
manner.  The  words  here  quoted  are 
taken  from  Deut.  xxx.  11 — 14.  The 
original  meaning  of  the  passage  is  this : 
Moses  near  the  end  of  his  life,  having 
given  his  commandments  to  the  Israel 
ites,  exhorts  them  to  obedience.  To 
do  this,  he  assures  them  that  his  com 
mands  are  reasonable,  plain,  intelligi 
ble,  and  accessible.  They  did  not  re 
quire  deep  research,  long  journeys,  or 
painful  toil.  There  was  no  need  of 
crossing  seas,  and  going  to  other  lands, 
of  looking  into  the  profound  mysteries 
of  the  high  heavens,  or  the  deep  abyss  ; 
but  they  were  near  them,  had  been 
plainly  set  before  them,  and  were  easily 
understood.  To  see  the  excellency  of 
this  characteristic  of  the  divine  law,  it 
may  be  observed,  that  among  the  an 
cients,  it  was  not  uncommon  for  legis 
lators  and  philosophers  to  travel  to  dis 
tant  countries  in  pursuit  of  knowledge. 
They  left  their  country,  encountered 
dangers  on  the  sea  and  land,  to  go  to 
distant  regions  that  had  the  reputation 
of  wisdom.  Egypt  was  peculiarly  a 
land  of  such  celebrity  ;  and  in  subse 
quent  times  Pythagoras,  and  the  prin 
cipal  philosophers  of  Greece,  travelled 
into  that  country  to  converse  with  their 
priests,  and  to  bear  the  fruits  of  their 
wisdom  to  benefit  their  native  land. 
And  it  is  not  improbable  that  this  had 
been  done  to  some  extent  even  in  o« 
before  the  time  of  Moses.  Moses  says 
that  his  precepts  were  to  be  obtained 
by  no  such  painful  and  dangerous  jour 
neys.  They  were  near  them,  plain, 
and  intelligible.  This  is  the  general 
meaning  of  this  passage.  Moses  dwells 
on  the  thought,  and  places  it  in  a  va 
riety  of  forms  by  the  questions,  "  who 
shall  go  up  to  heaven  for  us,"&c. ;  and 
Paul  regards  this  as  appropriate^  de 
scribing  the  language  of  Christian  faith ; 
but  without  affirming  that  Moses  him 
self  had  any  reference  in  the  passage  to 


A.  D.  60.] 


CHAPTER  X. 


215 


7  Or,  who  shall  descend 
into  the  deep  ?  (that  is,  to  bring 

Ihe  faith  of  the  gospel.  ^  On  this  -wise. 
In  this  manner.  ^  Say  not  in  thine 
heart.  The  expression  to  say  in  the 
heart  is  the  same  as  to  think.  Do  not 
think,  or  suppose,  that  the  doctrine  is 
so  difficult  to  be  understood,  that  one 
must  ascend  to  heaven  in  order  to  un 
derstand  it.  If  Who  shall  ascend  into 
heaven  ?  This  expression  was  used 
among  the  Jews  to  denote  any  difficult 
undertaking.  To  say  that  it  was  high 
as  heaven,  or  that  it  was  necessary  to 
ascend  to  heaven  to  understand  it,  was 
to  express  the  highest  difficulty.  Thus 
Job  zi.  7,  "  Canst  thou  by  searching 
find  out  God  ]  It  is  high  as  heaven, 
what  canst  thou  do  1"  &c.  Moses  says 
it  was  not  so  with  his  doctrine.  It 
was  not  impossible  to  be  understood, 
but  was  plain  and  intelligible,  f  That 
is,  to  bring  Christ,  &c.  Paul  does 
not  here  affirm  that  it  was  the  original 
design  of  Moses  to  affirm  this  of 
Christ.  His  words  related  to  his  own 
doctrine.  Paul  makes  this  use  of  the 
words  because,  (1.)  They  appropriately 
expressed  the  language  of  faith.  (55.) 
If  this  might  be  affirmed  of  the  doc 
trines  of  Moses,  much  more  might  it 
of  the  Christian  religion.  Religion 
had  no  such  difficult  work  to  do  as  to 
ascend  to  heaven  to  bring  down  a 
Messiah.  That  work  was  already  ac 
complished  when  God  gave  his  Son  to 
become  a  man,  and  to  die.  To  save 
man  it  was  indeed  indispensable  that 
Christ  should  have  come  down  from 
heaven.  But  the  language  of  faith 
was  that  this  had  already  been  done. 
Probably  the  word  Christ  here  includes 
all  the  benefits  mentioned  in  ver.  4  as 
resulting  from  the  work  of  Christ 

7.  Or  tvho  shall  descend  into  the 
deep  ?  These  words  are  also  a  part 
of  the  address  of  Moses,  Deut.  xxx.  13. 
But  it  is  not  literally  quoted.  The 
Hebrew  is,  "  Neither  is  it  beyond  the 
sea,  that  thou  shouldest  say,  who  shall 
go  over  the  sea  for  us,"  &c.  The 
words  of  the  quotation  are  changed, 
but  not  the  sense  ;  and  it  is  to  be  re- 


up     Christ     dgain      from     the 
dead.) 


mernbered  that  Paul  is  not  professing 
to  quote  the  -words  of  Moses,  but  to 
express  the  language  of  faith  ;  and 
this  he  does  mainly  by  words  which 
Moses  had  used,  which  also  expressed 
/its  meaning.  The  words  as  used  by 
Moses  refer  to  that  which  is  remote, 
and  therefore  difficult  to  be  obtained. 
To  cross  the  sea  in  the  early  times  of 
navigation  involved  the  highest  diffi 
culty,  danger,  and  toil.  The  sea  which 
was  in  view  was  doubtless  the  Medi 
terranean,  but  the  crossing  of  that  was 
an  enterprise  of  the  greatest  difficulty 
and  the  regions  beyond  that  were  re 
garded  as  being  at  a  vast  distance. 
Hence  it  is  spoken  of  as  being  the 
tvidest  object  with  which  they  were  ac 
quainted,  and  the  fairest  illustration  of 
infinity.  Job  xi.  9.  In  the  same  sense 
Paul  uses  the  word  deep,  aEvro-ov — 
the  abyss.  This  word  is  applied  to 
any  thing  the  depth  or  bottom  of  which 
is  not  known.  It  is  applied  to  the 
ocean  (in  the  Septuagint),  Job  xli.  31, 
"  He  maketh  the  deep  to  boil  as  a  pot." 
Isa.  xliv.  27,  "  That  saith  to  the  deep 
be  dry,"  &c.  Gen.  vii.  1 1  ;  viii.  2  ;  to  a 
broad  place  (Job  xxxvi.  16)  ;  and  to 
the  abyss  before  the  world  was  formed. 
Gen.  i.  2.  In  the  New  Testament  it 
is  not  applied  to  the  ocean,  unless  in 
the  passage  Luke  viii.  31  (see  Note 
on  that  place),  but  to  the  abode  of  de 
parted  spirits;  and  particularly  to  the 
dark,  deep,  and  bottomless  pit,  where 
the  wicked  are  to  dwell  for  ever.  Rev. 
ix.  1,  2,  "  And  to  him  was  given  the 
key  of  the  bottomless  pit.  And  he 
opened  the  bottomless  pit ;"  Greek, 
The  pit  of  the  abyss.  Rev.  xi.  7  ;  xvii. 
8  ;  xx.  1.3.  In  these  places  the  word 
means  the  deep,  awful  regions  of  the 
nether  world.  The  word  stands  op 
posed  to  heaven ;  as  deep  is  that  is 
high ;  as  dark  as  that  is  light  ;  while 
the  one  is  as  vast  as  the  other.  In  the 
place  before  us  it  is  opposed  to  heaven; 
and  to  descend  there  to  bring  up  one, 
is  supposed  to  be  as  impossible  as  to 
ascend  to  heaven  to  bring  one  down 


216  ROMANS. 

8  Bur   what   saith  it?     The 


I  A..  D  60. 


word  is  nigh  thee,  even  in  thy 
mouth,  and  in  thy  heart :  that 


is,  the  word  of  faith  which  we 
preach ; 

9  That  if  a  thou  shalt  confess 


Paul  does  not  affirm  that  Christ  de 
scended  to  those  regions  ;  but  he  says 
that  there  is  no  such  difficulty  in  re 
ligion  ay  if  one  -were  required  to  de 
scend  into  those  profound  regions  to 
call  back  a  departed  spirit.  That  work 
was  in  fact  done,  when  Jesus  was  re 
called  from  the  dead,  and  now  the  work 
of  salvation  is  easy.  The  word  abyss 
here,  therefore,  answers  to  hades,  or 
the  dark  regions  of  departed  spirits. 
t  That  is,  to  bring  up  Christ,  &c. 
Justification  by  faith  had  no  such  diffi 
cult  and  impossible  work  to  perform  as 
would  be  an  attempt  for  man  to  raise 
the  dead.  That  would  be  impossible  ; 
but  the  work  of  religion  is  easy.  Christ, 
the  ground  of  hope,  is  not  by  oun  EF 
FORTS  to  be  brought  doivn  from  hea 
ven  to  save  us,  for  that  is  done  ; 
nor  BY  OUR  EFFORTS  to  be  raised 
from  the  dead,  for  that  is  done  ;  and 
•what  remains  for  us,  that  is  TO  BE- 
LIEVF,,  is  easy,  and  is  near  us.  This 
is  the  meaning  of  the  whole  passage. 

8.  Rut  -what  saith  it?  That  is, 
what  is  the  language  of  the  doctrine 
of  justification  by  faith?  Or  what  is  to 
be  done  according  to  that  doctrine ! 
^  The  -word  is  nigh  thee.  This  is  still 
a  use  of  the  language  of  Moses.  Deut. 
xxx.  14.  The  meaning  is,  the  doctrine  j 
is  not  difficult  to  be  understood  and 
embraced.  What  is  nigh  us  may  be 
easily  obtained.  What  is  remote,  with 
difficulty.  The  doctrine  of  Moses  and 
of  the  gospel  was  nigh  ;  that  is,  it  was 
easily  obtained,  embraced,  and  under 
stood,  t  In  thy  mouth.  This  is  taken 
from  the  Septuagint.  Deut.  xxx.  14. 
The  meaning  is,  that  the  doctrine  was 
already  so  familiar,  and  so  well  under 
stood,  that  it  was  actually  in  their 
mouth,  that  is,  their  language,  their 
common  conversation.  Moses  had  so 
often  inculcated  it,  that  it  was  under 
stood  and  talked  about  by  the  people, 
so  that  there  was  no  need  to  search  in 
distant  climes  tr  obtain  it  The  same 


was  true  of  the  gospel.  The  facts  were 
so  well  known  by  the  preaching  of  the 
apostles,  that  they  might  be  said  to  be  in 
every  man's  mouth.  ^  In  thy  heart. 
The  word  heart  is  very  variously  used  in 
the  sacred  Scriptures.  As  used  by  Moses 
in  this  place,  it  evidently  means  that 
his  doctrines  were  in  their  mind,  or 
were  a  subject  of  meditation  and  re 
flection.  They  already  possessed  them, 
and  talked  and  thought  about  them ;  so 
that  there  was  no  need  of  going  to  dis 
tant  places  to  learn  them.  The  same 
was  true  of  the  doctrine  requiring  faith 
in  Christ.  It  was  already  among  them 
by  the  preaching  of  the  apostles,  and 
was  a  subject  of  conversation  and  of 
thought.  1  That  is.  This  is  the  use 
which  the  apostle  makes  of  it;  not 
that  Moses  referred  to  the  gospel.  His 
i  language  conveys  the  main  id^n  wHch 
Paul  wished  to  do,  that  the  doctrine  was 
plain  and  intelligible.  ^  The  -word  of 
faith.  The  doctrine  which  requires 
faith,  i.  e.  the  gospel.  Comp.  1  Tim. 
iv.  6.  The  gospel  is  called  the  -word 
of  faith,  the  word  of  God,  as  being 
that  which  was  spoken,  or  communicat 
ed  by  God  toman,  ver.  17.  Heb.  vi.  5; 
I  xi.  3.  ^  Which  ive  preach.  Which  is 
S  proclaimed  by  the  apostles,  and  made 
known  to  Jews  and  Gentiles.  As  this 
was  now  made  known  to  all,  as  the 
apostles  preached  it  every  where,  it 
could  be  said  to  be  nigh  them ;  there 
was  no  need  of  searching  other  lands 
for  it,  or  regarding  it  as  a  hidden  mys 
tery,  for  it  was  plain  and  manifest  to 
all.  Its  simplicity  and  plainness  he 
proceeds  immediately  to  state. 

9.  That  if  thou  shalt  confess.  The 
word  here  rendered  confess  (c^iA^-i) 
is  often  rendered  profess.  Matt.  vii.  23, 
"  Then  will  I  profess  to  them  I  never 
knew  you."  Titus  i.  16  ;  iii.  14.  Rev.  i. 
22.  1  Tim.  ii.  10;  vi.  12,  13.  21.  Heb. 
iii.  1,  &c.  It  properly  means  to  speak 
that  -which  agrees  -with  something 
•which  others  speak  or  maintain.  Thus 


A.  I).  60.] 


CHAPTER  X. 


21? 


with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart0 
that  God  hath  rdsed  him  from 
the  dead,  thou  shalt  be  saved. 


confession  or  profession  expresses  our 
agreement  or  concord  -with  -what  GOD 
holds  to  be  true,  and  -what  he  declares 
to  be  true.  It  denotes  a  public  declara 
tion  or  assent  to  that,  here  expressed 
by  the  words  "  with  thy  mouth."  A 
profession  of  religion  then  denotes  a 
public  declaration  of  our  agreement 
with  what  God  has  declared,  and  ex- 
tenJs  to  all  his  declarations  about  our 
lost  estate,  our  sin,  and  need  of  a 
Saviour ;  to  his  doctrines  about  his 
own  nature,  holiness,  and  law;  about 
fhe  Saviour  and  the  Holy  Spirit ;  about 
the  necessity  of  a  change  of  heart  and 
holiness  of  life ;  and  about  the  grave 
and  the  judgment ;  about  heaven  and 
hell.  As  the  doctrine  respecting  a  Re- 
leemer  is  the  main  and  leading  doc- 
Irine,  it  is  put  here  by  way  of  emi 
nence,  as  in  fact  involving  all  others  ; 
and  publicly  to  express  our  assent  to 
this,  is  to  declare  our  agreement  with 
God  on  all  kindred  truths.  1  With 
thy  mouth.  To  profess  a  thing  -with  the 
mouth  is  to  speak  of  it ;  to  declare  it ; 
to  do  it  openly  and  publicly.  ^  The 
Lord  Jesus.  Shalt  openly  acknowledge 
attachment  to  Jesus  Christ.  The 
meaning  of  it  may  be  expressed  by  re 
garding  the  phrase  'the  Lord'  as  the 
predicate  ;  or  the  thing  to  be  confessed 
is,  that  he  is  Lord.  Comp.  Acts  ii.  36. 
Phil.  ii.  11,  "And  that  every  tongue 
should  confess  that  Jesus  Christ  is 
Lord."  Here  it  means  to  acknowledge 
him  as  Lord,  i.  e.  as  having  a  right  to 
rule  over  the  soul.  ^  Shalt  believe  in 
thy  heart.  Shalt  sincerely  and  truly 
believe  this,  so  that  the  external  pro 
fession  shall  correspond  with  the  real, 
internal  feelings.  Where  this  is  not 
the  case,  it  would  be  hypocrisy  ;  where 
this  is  the  case,  there  would  be  the 
highest  sincerity,  and  this  religion  re 
quires.  ^  That  God  hath  raised  him. 
This  fact,  or  article  of  Christian  be 
lief,  is  mentioned  here  because  of  its 


10  For  with  the  heart  man 
believeth  unto  righteousness ; 
and  with  the  mouth  confession 
is  made  unto  salvation 


great  importance,  and  its  bearing  on 
the  Christian  system.  If  this  be  true, 
then  all  is  true.  Then  it  is  true  that  he 
came  forth  from  God  ;  that  he  died  for 
sin  ;  and  that  God  approved  and  ac 
cepted  his  work.  Then  it  is  true  tliat 
he  ascended  to  heaven,  and  is  ex 
alted  to  dominion  over  the  universe, 
and  that  he  will  return  to  judge  tho 
quick  and  the  dead.  For  all  this  was 
professed  and  taught ;  and  all  this  was 
regarded  as  depending  on  the  truth  of 
his  having  been  raised  from  the  dead. 
See  Phil.  ii.  8—1 1.  Eph.  i.  21.  Acts 
ii.  24.  32,  33;  xvii.  31.  2  Cor.  iv.  14. 
1  Cor.  xv.  13—20.  To  profess  this 
doctrine  was,  therefore,  virtually  to  pro 
fess  all  the  truths  of  the  Christian  re 
ligion.  No  man  could  believe  this  who 
did  not  also  believe  all  the  truths  de 
pendent  on  it.  Hence  the  apostles  re 
garded  this  doctrine  as  so  important, 
and  made  it  so  prominent  in  their 
preaching.  See  Note  on  Acts  i.  3. 
Tf  Thou  shalt  be  saved.  From  sin  and 
hell.  This  is  the  doctrine  of  the  gos 
pel  throughout ;  and  all  this  shows  that 
salvation  by  the  gospel  was  easy. 

10.  For  -with  the  heart.  Not  with 
the  understanding  merely,  but  with 
such  a  faith  as  shall  be  sincere,  and 
shall  influence  the  life.  There  can  be 
no  other  genuine  faith  than  that  which 
influences  the  whole  mind.  ^  Selieveth 
unto  righteousness.  Believes  so  that 
justification  is  obtained.  (Stuart.)  In 
God's  plan  of  justifying  men,  this  is  the 
way  by  which  we  may  be  declared  just 
or  righteous  in  his  sight.  The  moment 
a  sinner  believes,  therefore,  he  is  justi 
fied  ;  his  sins  are  pardoned ;  and  ho  is 
introduced  into  the  favour  of  God.  No 
m,in  can  be  justified  without  this  ;  for 
this  is  God's  plan,  and  he  will  not  de 
part  from  it.  Tf  With  the  mouth  con' 
fession  is  made,  &c.  That  is,  confes 
sion  or  profession  is  so  made  as  to  ob 
tain  salvation.  He  who  in  all  appro- 


ROMANS. 


[A  D.  bO 


1 1  For  the  Scripture  saith,  ° 
Whosoever   belie veth    on    him 
shall  not  be  ashamed. 

12  For  b  there    is    no    differ- 

a  Isa.28. 1 6;  49.23.  i  AcU  1 5.f .  Gal .3.28. 


ence  between  the  Jew  and  the 
Greek  :  for c  the  same  Lord  ovei 
all  is  rich  unto  all  that  call  upon 
him. 

e  lTim.2.5. 


priate  ways  professes  his  attachment  to 
Christ  shall  be  saved.  This  profession 
is  to  be  made  in  all  the  proper  ways  of 
religious  duty  ;  by  an  avowal  of  our 
sentiments  ;  by  declaring  on  all  proper 
occasions  our  belief  of  the  truth ;  and 
by  an  unwavering  adherence  to  them  in 
all  persecutions,  oppositions,  and  trials. 
He  who  declares  his  belief  makes  a 
profession.  He  who  associates  with 
Christian  people  does  it.  He  who  acts 
with  them  in  the  prayer  meeting,  in 
the  sanctuary,  and  in  deeds  of  be 
nevolence,  does  it.  He  who  is  bap 
tized,  and  commemorates  the  death 
of  the  Lord  Jesus,  does  it.  And  he  who 
leads  a  humble,  prayerful,  spiritual 
life,  does  it.  He  shows  his  regard  to 
the  precepts  and  example  of  Christ 
Jesus ;  his  regard  for  them  more  than 
for  the  pride,  and  pomp,  and  allure 
ments  of  the  world.  All  these  are  in 
cluded  in  a  profession  of  religion.  In 
whatever  way  we  can  manifest  attach 
ment  to  it,  it  must  be  done.  The  rea 
son  why  this  is  made  so  important  is, 
that  there  can  be  no  true  attachment  to 
Christ  which  will  not  manifest  itself  in 
the  life.  A  city  that  is  set  on  a  hill 
cannot  be  hid.  It  is  impossible  that 
there  should  be  true  belief  in  the  heart 
jf  man,  unless  it  should  show  itself  in 
the  life  and  conversation.  This  is  the 
only  test  of  its  existence  and  its  power; 
and  hence  it  is  made  so  important  in  the 
business  of  religion.  And  we  ma}'  here 
learn,  (1.)  That  a  profession  of  religion 
is,  by  Paul,  made  as  really  indispensable 
to  salvation  a*  believing.  According 
to  him  it  is  connected  with  salvation 
as  really  as  faith  is  with  justifica 
tion  ;  and  this  accords  with  all  the  de 
clarations  of  the  Lord  Jesus.  Matt.  x. 
32;  xxv.  34—46.  Luke  xii.  8.  (2.) 
There  can  be  no  religion  where  there 
.s  not  a  willingness  to  confess  the  Lord 
I^sus.  There  is  no  true  repentance 


where  we  are  not  willing  to  confeat 
our  faults.  There  is  no  true  attach 
ment  to  a  father  or  mother  or  friend, 
unless  we  are  willing  on  all  proper  oc 
casions  to  avow  it.  And  so  there  can 
be  no  true  religion  where  there  is  too 
much  pride,  or  vanity,  or  love  of  the 
world,  or  fear  of  shame  to  confess  it. 
(3.)  Those  who  never  profess  any  re 
ligion  have  none;  and  they  are  not 
safe.  To  deny  God  the  Saviour  before 
men  is  not  safe.  They  who  do  not 
profess  religion,  profess  the  opposite. 
The  real  feelings  of  the  heart  will  be 
expressed  in  the  life.  And  they  who 
profess  by  their  lives  that  they  have  no 
regard  for  God  and  Christ,  for  heaven 
and  glory,  must  expect  to  be  met  in  the 
last  day  as  those  who  deny  the  Lord 
that  bought  them,  and  who  bring  upon 
themselves  quick  destruction.  2  Pet. 
i.  2. 

11.  For   the   Scripture   saith,   &c. 
Isa.  xxviii.  16.     This  was  the  uniform 
doctrine  of  the  Scripture,  that  he  who 
holds  an  opinion  on  the  subject  of  re 
ligion  -will  not  be  ashamed  to  avow  it. 
This  is  the  nature  of  religion,  and  with 
out  this  there  can  be  none.     See  this 
passage  explained  in  Rom.  ix.  33. 

12.  For  there  is  no  difference.     In 
the  previous  verse  Paul  had  quoted  a 
passage  from  Isa.  xxviii.  16,  which  says 
that  every  one   (Greek,  IT*?)   that  be- 
lieveth  shall  not  be  ashamed ;  that  is, 
every  one  of  every  nation  and  kindred. 
This  implies  that  it  was  not  to  be  con 
fined  to  the  Jews.     This  thought  he 
now  further   illustrates   and   confirms 
by  expressly  declaring  that  there  is  no 
difference   between   the   Jew   and   the 
Greek.    This  doctrine  it  was  one  main 
design  of  the  epistle  to  establish,  and  i 
is  fully  proved  in  the  course  of  the  ar 
gument  in  ch.  i — iv.     See  particularly 
ch.  iii.  26 — 30.   When  the  apostle  says 
there  is  rin  difference  between  them, 


.  D.  60.J 


CHAPTER  X. 


219 


13  For  a  whosoever  shall  call 


he  means  in  regard  to  the  subject  under 
discussion.  In  many  respects  there 
might  be  a  difference ;  but  not  in  the 
•way  of  justification  before  God.  There 
all  had  sinned ;  all  had  failed  of  obey 
ing  the  law;  arid  all  must  be  justified 
in  the  same  way,  by  faith  in  the  Lord 
Jesus  Christ.  The  word  difference 
(/iacrTiAfc)  means  distinction,  diversi 
ty.  It  also  means  eminence,  excellence, 
advantage.  There  is  no  eminence  or 
advantage  which  the  Jew  has  over  the 
Greek  in  regard  to  justification  before 
God.  «J  The  Jeiv.  That  portion  of 
mankind  which  professed  to  yield  obe 
dience  to  the  law  of  Moses,  f  The 
Greek.  Literally,  those  who  dwelt  in 
Greece,  or  those  who  spoke  the  Greek 
language.  As  the  Jews,  however,  were 
acquainted  chiefly  with  the  Greeks,  and 
knew  little  of  other  nations,  the  name 
Greek  among  them  came  to  denote  all 
who  were  not  Jews ;  that  is,  the  same 
as  the  Gentiles.  The  terms  "  Jew  and 
Greek,"  therefore,  include  all  mankind. 
There  is  no  difference  among  men 
about  the  terms  of  salvation ;  they  are 
the  same  to  all.  This  truth  is  fre 
quently  taught.  It  was  a  most  impor 
tant  doctrine,  especially  in  a  scheme  of 
religion  that  was  to  be  preached  to  all 
men.  It  was  very  offensive  to  the  Jews, 
who  had  always  regarded  themselves  as 
a  peculiarly  favoured  people.  Against 
this,  all  their  prejudices  were  roused, 
as  it  completely  overthrew  all  their 
own  views  of  national  eminence  and 
pride,  and  admitted  despised  Gentiles 
to  the  same  privileges  with  the  long 
favoured  and  chosen  people  of  God. 
The  apostles,  therefore,  were  at  great 
pains  fully  to  establish  it.  See  Acts  x. 
9.  Gal.  hi.  28.  t  For  the  same  Lord 
over  aCl,  &c.  For  there  is  the  same 
Lord  of  all ;  tt.at  is,  the  Jews  and  Gen 
tiles  have  one  common  Lord.  Comp. 
Rom.  iii.  29,  30.  The  same  God  had 
formed  them,  and  ruled  them ;  and  God 
now  opened  the  same  path  to  life.  See 
this  fully  presented  in  Paul's  address 
to  the  people  of  Athens,  in  Acts  xvii. 


the  name  of  the  Lord  shall 


be  saved. 


26—30.  See  also  1  Tim.  ii.  5.  As 
there  was  but  one  God  ;  as  all,  Jews 
and  Gentiles,  were  his  creatures ;  as 
one  law  was  applicable  to  all ;  as  all 
had  sinned  ;  and  as  all  were  exposed 
to  wrath ;  so  it  was  reasonable  that 
there  should  be  the  same  -way  of  re 
turn — through  the  mere  mercy  of  God. 
Against  this  the  Jew  ought  not  to  ob 
ject;  and  in  this  he  and  the  Greek 
should  rejoice.  ^  Is  rich  unto  all 
(TAOVT^V  els  JTstvTa'c).  The  word  rich 
means  to  have  abundance,  to  have  in 
store  much  more  than  is  needful  foi 
present  or  personal  use.  It  is  com 
monly  applied  to  wealth.  But  applied 
to  God,  it  means  that  he  abounds  in 
mercy  or  goodness  towards  others. 
Thus  Eph.  ii.  4,  "  God,  who  is  rich  in 
mercy"  &c.  1  Tim.  vi.  1 7, 1 8,  "  Charge 
them  that  are  rich  in  this  world. .  . 
that  they  be  rich  in  good  -works" 
James  ii.  5,  "  God  hath  chosen  the 
poor. . .  .rich  in  faith;"  i.e.  abounding 
in  faith  and  good  works,  &c.  Thus 
God  is  said  to  be  rich  towards  all,  as 
he  abounds  in  mercy  and  goodness  to 
wards  them  in  the  plan  of  salvation. 
That  call  upon  him.  This  expres 
sion  means  properly  to  supplicate,  to 
invoke,  as  in  prayer.  As  prayer  con 
stitutes  no  small  part  of  religion ;  and 
as  it  is  a  distinguishi7ig  characteristic 
f  those  who  are  true  Christians  (Acts 
xi.  11,  "Behold  he  prayeth")  ;  to  call 
on  the  name  of  the  Lord  is  put  for  re- 
igion  itself,  and  is  descriptive  of  acts 
of  devotion  towards  God.  1  Pet.  i.  17, 
'  And  if  ye  call  on  the  Father,"  &c. 
A.cts  ii.  21  ;  ix.  14,  "He  hath  autho- 
"ity. . .  .to  bind  all  that  call  on  thy 
i.ame"  Acts  vii.  59  ;  xxii.  16.  Gen. 
v.  26,  "  Then  began  men  to  call  on 
.he  name  of  the  Lord." 

13.  For  whosoever  shall  call,  &c. 
This  sentiment  is  found  substantially 
n  Joel  ii.  32,  "And  it  shall  come  to 
)ass,  that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  delivered." 
This  is  expressly  applied  to  the  times 
f  the  gospel,  by  Peter,  in  Acts  ii.  21 


14  How  then  shall  they  call 
on  him  in  whom  they  have  not 
believed  ?  and  how  shall  they 


ROMANS.  [A.  JJ.  60. 

believe  in  him  of  whom  they 
have  not  heard  ?  and  how  shall 
they  hear  without  a  preacher  ? 


See  Note  on  that  place.  To  call  on 
the  name  of  the  Lord  is  the  same  as  to 
call  on  the  Lord  himself.  The  word 
name  is  often  used  in  this  manner. 
"The  name,  of  the  Lord  is  a  strong 
tower,"  &c.  Prov.  xviii.  10.  "The 
name  of  the  God  of  Jacob  defend  thee." 
Ps.  xx.  1.  That  is,  God  himself  is  a 
strong  tower,  &c.  It  is  clear  from 
what  follows,  that  the  apostle  applies 
this  to  Jesus  Christ;  and  this  is  one 
of  the  numerous  instances  in  which  the 
writers  of  the  New  Testament  apply  to 
him  expressions  which  in  the  Old  Tes 
tament  are  applicable  to  God.  See 
1  Cor.  i.  2.  \  Shall  be  saved.  This 
is  the  uniform  promise.  See  Acts  ii. 
21  ;  xxii.  16,  "Arise,  and  he  baptized, 
and  wash  away  thy  sins,  calling  on  the 
name  of  the  I^ord.''  This  is  proper 
and  indispensable,  because,  (1.)  We 
have  sinned  against  God,  and  it  is  right 
that  \ve  should  confess  it.  (2.)  Be 
cause  he  only  can  pardon  us,  and  it  is 
fit,  that  if  we  obtain  pardon,  we  should 
ask  it  of  God.  (3.)  To  call  upon  him 
is  to  acknowledge  him  as  our  Sove 
reign,  our  Father,  and  our  Friend  ;  and 
it  is  right  that  we  render  him  our 
homage.  It  is  implied  in  this,  that  we 
call  upon  him  with  right  feelings ;  that 
is,  with  a  humble  sense  of  our  sinful- 
ness  and  our  need  of  pardon,  and  with 
a  willingness  to  receive  eternal  life  as 
It  is  offered  us  in  the  gospel.  And  if 
this  be  done,  this  passage  teaches  us 
that  all  may  be  saved  who  will  do  it. 
He  will  cast  none  away  who  come  in 
this  manner.  The  invitation  and  the 
assurance  extend  to  all  nations  and  to 
men  of  all  times. 

14.  Ho-io  then  shall  they  call,  &c. 
The  apostle  here  adverts  to  an  objec 
tion  which  might  be  urged  to  his  argu 
ment.  His  doctrine  was,  that  faith  in 
Christ  was  essential  to  justification  and 
salvation ;  and  that  this  was  needful 
for  all ;  and  that,  without  this,  man  must 
perish.  The  objection  was,  that  they 


could  not  call  on  him  in  whom  they 
had  not  believed  ;  that  they  could  not 
believe  in  him  of  whom  they  had  not 
heard  ;  and  that  this  was  arranged  by 
God  himself,  so  that  a  large  part  of  the 
world  was  destitute  of  the  gospel,  am' 
in  fact  did  not  believe,  ver.  16,  17 
The  objection  had  particular  reference 
to  the  Jews ;  and  the  ground  of  injus 
tice  which  a  Jew  wculd  complain  of, 
would  be,  that  the  plan  made  salvation 
dependent  on  faith,  when  a  large  part 
pf  the  nation  had  not  heard  the  gospel, 
and  had  had  no  opportunity  to  know  it. 
This  objection  the  apostle  meets,  so  fai 
as  it  was  of  importance  to  his  argu 
ment,  in  ver.  18 — 21.  The  first  part 
of  the  objection  is,  that  they  could 
"  not  call  on  him  in  whom  they  had 
not  believed."  That  is,  how  could  they 
call  on  one  in  whose  existence,  ability, 
and  willingness  to  help,  they  did  not 
believe  ]  The  objection  is,  that  in 
order  to  our  calling  on  one  for  help, 
we  must  be  satisfied  that  there  is  such 
a  being,  and  that  he  is  able  to  aid 
us.  This  remark  is  just,  and  every 
man  feels  it.  But  the  point  of  the  ob 
jection  is,  that  sufficient  evidence  of 
the  divine  mission  and  claims  of  Je 
sus  Christ  had  not  been  given  to  au 
thorize  the  doctrine  that  eternal  sal 
vation  depended  on  belief  in  him,  or 
that  it  -would  be  right  to  suspend  the 
eternal  happiness  of  Jeto  and  Gentile 
on  this.  ^  Hoiv  shall  they  believe  in 
him,  &c.  This  position  is  equally  un 
deniable,  that  men  could  not  believe  in 
a  being  of  whom  they  had  not  heard. 
And  the  implied  objection  was,  that 
men  could  not  be  expected  to  believe 
in  one  of  whose  existence  they  knew 
nothing,  and,  of  course,  that  they 
could  not  be  blamed  for  not  doing  it. 
It  was  not  right,  therefore,  to  make 
eternal  life  depend,  both  among  Jews 
and  Gentiles,  on  faith  in  Christ. 
Tf  And  hoiv  shall  they  hear,  &c.  How 
can  men  hear,  unless  some  om%  i»-u- 


A.D.GO.]  CHAPTER  X. 

1 5  And  how  sh  all  they  preach, 
except   they 
written, 


be   sent?    as  it  is 
How  beautiful  are  the 


a  Isa.52.7.  Nah.1.15. 


claim  to  them,  or  preach  to  them  that 
which  is  to  be  heard  and  believed  ] 
This  is  also  true.  The  objection  thence 
derived  is,  that  it  is  not  right  to  con 
demn  men  for  not  believing  what  has 
never  been  proclaimed  to  them  ;  and, 
of  course,  that  the  doctrine  that  eternal 
life  is  suspended  on  faith  cannot  be 
just  and  right. 

15.  Jind  hoiv  shall  they  preach.  In 
what  way  shall  there  be  preachers,  un 
less  they  are  commissioned  by  God  ? 
The  word  "  hoiv"  does  not  refer  to  the 
manner  of  preaching,  but  to  the  fact 
that  there  would  be  no  preachers  at  all 
unless  they  were  sent  forth.  To  preach 
means  to  proclaim  in  a  public  manner, 
as  a  crier  does.  Iri  the  Scriptures  it 
means  to  proclaim  the  gospel  to  men. 
1  Except  they  be  sent.  That  is,  ex 
cept  they  are  divinely  commissioned, 
and  sent  forth  by  God.  This  was  an 
admitted  doctrine  among  the  Jews,  that 
a  proclamation  of  a  divine  message 
must  be  made  by  one  who  was  com 
missioned  by  God  for  that  purpose.  Jer. 
xxiii.  21;  i.  7;  xiv.  14,  15;  vii.  25. 
He  who  sends  a  message  to  men  can 
alone  designate  the  proper  persons  to 
bear  it.  The  point  of  the  objection, 
therefore,  was  this :  Men  could  not  be 
lieve  unless  the  message  was  sent  to 
them  ;  yet  God  had  not  actually  sent  it 
to  all  men :  it  could  not,  therefore,  be 
just  to  make  eternal  life  depend  on  so 
impracticable  a  thing  as  faith,  since 
men  had  not  the  means  of  believing. 
1  Jis  it  is  -written.  In  Isa.  lii.  7. 
1  Hotv  beautiful,  &c.  The  reason  why 
this  passage  is  introduced  here  is,  that 
it  confirms  what  had  just  been  advanc 
ed  in  the  objection — the  importance 
and  necessity  of  there  being  messen 
gers  jf  salvation.,  That  importance  is 
seen  in  the  high  encomium  which  is 
passed  on  them  in  the  sacred  Scrip 
tures.  They  are  regarded  as  objects 
peculiarly  attractive ;  their  necessity  is 
T  2 


221 

feet  of  them  that  preach  the  gos 
pel  of  peace,  and  bring  glad 
tidings  of  good  things ! 


fully  recognised  ;  and  a  distinguished 
rank  is  given  to  them  in  the  oracles  of 
God.  Ho-w  beautiful.  How  attractive, 
how  lovely.  This  is  taken  from  the 
Hebrew,  with  a  slight  variation.  In 
the  Hebrew,  the  words  "  upon  the 
mountains"  occur,  which  makes  the 
passage  more  picturesque,  though  the 
sense  is  retained  by  Paul.  The  image 
in  Isaiah  is  that  of  a  herald  seen  at  first 
leaping  or  running  on  a  distant  hill, 
when  he  first  comes  in  sight,  with 
tidings  of  joy  from  a  field  of  battle,  or 
from  a  distant  land.  Thus,  the  appear 
ance  of  such  a  man  to  those  who  were 
in  captivity,  would  be  an  image  full  of 
gladness  and  joy.  ^  Jlre  the  feet. 
Many  have  supposed  that  the  meaning 
of  this  expression  is  this :  The  feet  of 
a  herald,  naked  and  dusty  from  travel 
ling,  would  be  naturally  objects  of  dis 
gust.  But  that  which  would  be  natu 
rally  disagreeable  is  thus  made  plea 
sant  by  the  joy  of  the  message.  But 
this  explanation  is  far-fetched,  and 
wants  parallel  instances.  Besides,  it  is 
a  violation  of  the  image  which  the  apos 
tle  had  used.  That  was  a  distant  ob 
ject — a  herald  running  on  the  distant 
hills ;  and  it  supposes  a  picture  too  re 
mote  to  observe  distinctly  the  feet,  whe 
ther  attractive  or  not.  The  meaning 
of  it  is  clearly  this :  '  how  beautiful  i? 
the  coming-  or  the  running  of  such  a 
herald.'  The  feet  are  emblematic  of  his 
coming.  Their  rapid  motion  would  be 
seen  ;  and  their  rapidity  would  be  beau 
tiful  from  the  desire  to  hear  the  mes 
sage  which  he  brought.  The  wholt 
meaning  of  the  passage,  then,  as  ap 
plied  to  ministers  of  the  gospel,  is,  that 
their  coming  is  an  attractive  object,  re 
garded  with  deep  interest,  and  produc 
tive  of  joy — an  honoured  and  a  delight 
ful  employment,  ^f  That  preach,  &c. 
Literally, "  that  evangelize  peace."  That 
proclaim  the  good  news  of  peace  ;  or 
bring  the  g'ad  message  of  peace.  \  *ind 


222 

16  Buta  they  have  not  all  obey 
ed  the  gospel.  For  Esaias  saith, 
'  Lord,  who  hath  believed  *  our  2 
report. 


ROMANS.  [A.  D   r,o. 

17  So  then  faith  cometk  by 
hearing1,  and  hearing  by  the 
word  of  God. 


bring1  glad  tidings,  &c.  Literally, 
"  and  evangelize  good  things  ;"  or  that 
bring  the  glad  message  of  good  things. 
Peace  here  is  put  for  good  of  any 
kind  ;  and  as  the  apostle  uses  it,  for 
the  news  of  reconciliation  with  God  by 
the  gospel.  Peace,  at  the  end  of  the 
conflicts,  distresses,  and  woes  of  war, 
is  an  image  of  all  blessings.  Thus  it 
is  put  to  denote  the  blessings  when  a 
sinner  ceases  to  be  the  enemy  of  God, 
obtains  pardon,  and  is  admitted  to  the 
joys  of  those  who  are  his  children  and 
friends.  The  coming  of  those  messen 
gers  who  proclaim  it  is  joyful  to  the 
world.  It  fills  the  bosom  of  the  anx 
ious  sinner  with  peace ;  and  they  and 
their  message  will  be  regarded  with 
deep  interest,  as  sent  by  God,  and  pro 
ducing  joy  in  an  agitated  bosom,  and 
peace  to  the  world.  This  is  an  illus 
tration  of  the  proper  feeling  with  which 
we  should  regard  the  ministers  of  re 
ligion.  This  passage  in  Isaiah  is  refer 
red  by  the  Jews  themselves  to  the  times 
of  the  gospel.  (Rosenm'uller.} 

16.  JBut  they  have  not  all  obeyed  the 
gospel.  It  is  not  easy  to  see  the  con 
nexion  of  this  ;  and  it  has  been  made  a 
question  whether  this  is  to  be  regarded 
as  a  continuation  of  the  objection  of  the 
Jew,  or  as  a  part  of  the  answer  of  the 
apostle.  After  all  the  attention  which  I 
have  been  able  to  give  it,  I  am  inclined 
to  regard  it  as  an  admission  of  the 
apostle,  as  if  he  had  said,  '  It  must  be 
admitted  that  all  have  not  obeyed  the 
gospel.  So  far  as  the  objection  of  the 
Jew  arises  from  that  fact,  and  so  far  as 
that  fact  can  bear  on  the  case,  it  is  to 
be  conceded  that  all  have  not  yielded 
obedience  to  the  gospel.  For  this  was 
clearly  declared  even  by  the  prophet.' 
Comp.  Acts  xxviii.  24.  Heb.  iv.  2. 
1  For  Esaias  saith.  Isa.  liii.  1.  ^f  Who 
hath  believed  our  report  ?  That  is, 
Isaiah  complains  that  his  declarations 
respecting  the  Messiah  had  been  reject- 
fid  by  his  countrymen.  The  form  of 


Acts  28.24.  Heb.4.2. 
the  heannff  of  u*. 


b  Isa.  63.1.  Jio.  12.38. 
a  or,  preaching. 


expression,  '  Who  hath  believed  !'  is  e 
mode  of  saying  emphatically  that  few 
or  none  had  done  it.  The  great  mass 
of  his  countrymen  had  rejected  it.  This 
was  an  example  to  the  purpose  of  the 
apostle.  In  the  time  of  Isaiah  this  fact 
existed  ;  and  it  was  not  a  new  thing 
that  it  existed  in  the  time  of  the  gos 
pel.  Our  report.  Our  message ;  or  that 
which  is  delivered  to  be  heard  and  be 
lieved.  It  originally  means  the  doctrine 
which  Isaiah  delivered  about  the  Mes 
siah  ;  and  implies  that  the  same  thing 
would  occur  when  the  Messiah  should 
actually  come.  Hence  in  the  liiid  chap 
ter  he  proceeds  to  give  the  reasons  why 
the  report  would  not  be  credited,  and 
why  the  Messiah  would  be  rejected.  It 
would  be  because  he  was  a  root  out  of 
a  dry  ground  ;  because  he  was  a  man 
of  sorrows,  &c.  And  this  actually  took 
place.  Because  he  did  not  come  with 
splendour  and  pomp,  as  a  temporal 
prince,  he  was  rejected,  and  put  to 
death.  On  substantially  the  same 
grounds  he  is  even  yet  rejected  by 
thousands.  The  force  of  this  verse,  per 
haps,  may  be  best  seen  by  including 
it  in  a  parenthesis,  "  How  beautiful 
are  the  feet,"  &c.  how  important  is 
the  gospel  ministry  —  (although  it 
must  be  admitted,  that  all  have  not 
obeyed,  for  this  was  predicted  also  by 
Isaiah,  &c.) 

17.  So  then  faith  cometh,  &c.  This 
I  take  to  be  clearly  the  language  of  the 
objector.  As  if  he  had  said,  by  the  very 
quotation  which  you  have  made  from 
Isaiah,  it  appears  that  a  report  was 
necessary.  He  did  not  condemn  men 
for  not  believing  what  they  had  not 
heard  ;  but  he  complains  of  those  who 
did  not  believe  a  message  actually  de 
livered  to  them.  Even  by  this  passage, 
therefore,  it  seems  that  a  message  was 
necessary,  that  faith  comes  by  hear 
ing,  and  hearing  by  the  divine  mes 
sage.  It  could  not  be  right,  therefore, 
to  condemn  those  who  had  not  obeyed 


A.  D.  GO.] 


CHAPTER  X. 


223 


18  But  I  say,  Have  they  not 
neard  ?  Yes,  verily,  their  a  sound 

a  Ps.19.4.  Mat28.J9.  CoU.6,231 

the  gospel  because  they  had  not  heard 
it ;  and  hence  not  right  to  make  salva 
tion  dependent  on  a  condition  which 
was,  by  the  arrangement  of  God,  put 
beyond  their  power.  The  very  quota 
tion  from  Isaiah,  therefore,  goes  to  con 
firm  the  objection  in  the  14th  and  15th 
verses.  ^  By  hearing.  Our  translation 
has  varied  the  expression  here,  which 
is  the  same  in  two  places  in  the  Greek : 
'  Isaiah  said  who  hath  believed  our  re 
port  (T«  ctKCtt).  So  then,  you  must  admit 
that  faith  comes  by  that  report  (^  u'xcil?), 
and  therefore  this  report  or  message  is 
necessary.'  When  it  is  said  that  faith 
cometh  by  hearing,  it  is  not  meant  that 
all  who  hear  actually  believe,  for  that  is 
not  true  ;  but  that  faith  does  not  exist 
unless  there  is  a  message,  or  report,  to 
be  heard  or  believed.  It  cannot  come 
otherwise  than  by  such  a  message ;  in 
other  words,  unless  there  is  something 
made  fcnoion  to  be  believed.  And  this 
shows  us  at  once  the  importance  of  the 
message,  and  the  fact  that  men  are 
converted  by  the  instrumentality  of 
truth,  and  of  truth  only.  ^  Jlnd  hear 
ing.  And  the  report,  or  the  message 
(«  tuts»),  is  by  the  word  of  God  ;  that 
is,  the  message  is  sent  by  the  command 
of  God.  It  is  his  word,  sent  by  his  di 
rection,  and  therefore  if  withheld  by 
him,  those  who  did  not  believe  could 
not  be  blamed.  The  argument  of  the 
objector  is,  that  God  could  not  justly 
condemn  men  for  not  believing  the 
gospel. 

1 8.  Hilt  I  say.  But  to  this  objec 
tion,  I,  the  apostle,  reply.  The  objec 
tion  had  been  carried  through  the  pre 
vious  verses.  The  apostle  comes  now 
to  reply  to  it.  In  doing  this,  he  does 
not  deny  the  principle  contained  in  it, 
that  the  gospel  should  be  preached  in 
order  that  men  might  be  justly  con 
demned  for  not  believing  it ;  not  that 
the  messengers  must  be  sent  by  God, 
not  that  faith  comes  by  hearing.  All 
this  he  fully  admits.  But  he  proceeds 
to  show,  by  an  ample  quotation  from 


went  into  all  the  earth,  and  their 
words  unto  the  ends  of  the  world. 


the  Old  Testament,  that  this  had  been 
actually  furnished  to  the  Jews  anil 
to  the  Gentiles,  and  that  they  -were 
actually  in  possession  of  the  message, 
and  could  not  plead  that  they  had 
never  heard  it.  This  is  the  substance 
of  his  answer.  \  Have  they  not  heard? 
A  question  is  often,  as  it  is  here,  an 
emphatic  way  of  affirming  a  thing. 
The  apostle  means  to  affirm  strongly 
that  they  had  heard.  The  word  "  they," 
in  this  place,  I  take  to  refer  to  the 
Gentiles.  What  was  the  fact  in  regard 
to  Israel,  or  the  Jew,  he  shows  in  the 
next  verses.  One  main  design  was  to 
show  that  the  same  scheme  of  salvation 
extended  to  both  Jews  and  Gentiles. 
The  objection  was,  that  it  had  not  been 
made  known  to  either,  and  that  there 
fore  it  could  not  be  maintained  to  be 
just  to  condemn  those  who  rejected  it. 
To  this  the  apostle  replies  that  then  it 
was  extensively  known  to  both;  and 
if  so,  then  the  objection  in  ver.  14,  15, 
was  not  well  founded,  for  in  fact 
the  thing  existed  which  the  objector 
maintained  to  be  necessary,  to  wit, 
that  they  had  heard,  and  that  preach 
ers  had  been  sent  to  them,  \  Yes, 
verily.  In  the  original,  a  single  word, 
fttnvvyi,  compounded  of  juev  and  cuv  and 
yt.  An  intense  expression,  denoting 
strong  affirmation.  ^  Their  sound 
•went,  &c.  These  -words  are  taken  in 
substance  from  Psalm  xix.  4.  The 
psalmist  employs  them  to  show  that 
the  -works  of  God,  the  heavens  and  the 
earth,  proclaim  his  existence,  every 
where.  By  using  them  here,  the  apos 
tle  does  not  affirm  that  David  had 
reference  to  the  gospel  in  them,  but  he 
uses  them  to  express  his  oivn  mean 
ing ;  he  makes  an  affirmation  about 
the  gospel  in  language  used  by  David 
on  another  occasion,  but  without  inti 
mating  or  implying  that  David  had 
such  a  reference.  In  this  way  we  often 
qu(  te  the  language  of  others  as  express 
ing  in  a  happy  way  our  own  thoughts, 
but  without  supposing  that  the  authoi 


224 


19  But  I 


say, 


did  not  Israel 


know  ?     First  Moses  saith,  a  I 
will  provoke  you  to  jealousy  by 


ROMANS.  [A.  D.  GO. 

them  that  are  no  people,  and  by 


had  any  such  reference.  The  meaning 
here  is,  that  that  may  be  affirmed  in 
fact  of  the  gospel  which  David  affirm 
ed  of  the  works  of  God,  that  their 
sound  had  gone  into  all  the  earth. 
^  Thrir  sound.  Literally  the  sound 
«.»r  tone  which  is  made  by  a  stringed 
instrument  (q>$tyyc?).  Also  a  voice, 
a  report.  It  means  here  they  have 
spoken,  or  declared  truth.  As  applied 
to  the  heavens,  it  would  mean  that 
they  speak,  or  proclaim,  the  wisdom  or 
power  of  God.  As  used  by  Paul,  it 
means  that  the  message  of  the  gospel 
had  been  spoken,  or  proclaimed,  far 
and  wide.  The  Hebrew  is  "  their 
line"  &c.  The  Septuagint  translation 
is  the  same  as  that  of  the  apostle — 
their  voice  (o  q&iyyos  ctin^v).  The  He 
brew  word  may  denote  the  siring  of 
an  instrument,  of  a  harp,  <fcc.  and 
then  the  tone  or  sound  produced  by 
it ;  and  thus  was  understood  by  the 
Septuagint.  The  apostle,  however,  does 
not  affirm  that  this  was  the  meaning 
of  the  Hebrew  ;  but  he  conveyed  his 
doctrine  in  language  which  aptly  ex 
pressed  it.  1  Into  all  the  earth.  In 
the  psalm,  this  is  to  be  taken  in  its  ut 
most  signification.  The  works  of  God 
literally  proclaim  his  wisdom  to  all 
lands  and  to  all  people.  As  applied  to 
the  gospel,  it  means  that  it  was  spread 
far  and  wide,  that  it  had  been  exten 
sively  preached  in  all  lands,  ^  Their 
words.  In  the  psalm,  the  heavens  are 
represented  as  speaking;  and  teaching 
men  the  knowledge  of  the  true  God. 
But  the  meaning  of  the  apostle  is,  that 
the  message  of  the  gospel  had  sounded 
forth  ;  and  he  referred  doubtless  to  the 
labours  of  the  apostles  in  proclaiming 
Jt  to  the  heathen  nations.  This  epistle 
was  written  about  the  year  57.  Dur 
ing  the  time  which  had  elapsed  after 
the  ascension  of  Christ,  the  gospel  had 
been  preached  extensively  in  all  the 
known  nations  ;  so  that  it  raight  be 
said  that  it  was  proclaimed  in  those  re- 


a  foolish  b  nation  I  will 
you. 


anger 


gions  designated  in  the  Scripture  as  the 
uttermost  parts  of  the  earth.  Thus  it 
had  been  proclaimed  in  Jerusalem,  Sy 
ria,  Asia  Minor,  Greece,  Rome,  Arabia, 
and  in  the  islands  of  the  Mediterranean. 
Paul,  reasoning  before  Agnppa,  says, 
that  he  could  not  be  ignorant  of  those 
things,  for  they  had  not  been  done  in  a 
corner.  Acts  xxvi.  26.  In  Col.  i.  23 
Paul  says  that  the  gospel  had  been 
preached  to  every  creature  which  is 
under  heaven.  See  Col.  i.  6.  Thus 
the  great  facts  and  doctrines  of  the 
gospel  had  in  fact  been  made  known  , 
and  the  objection  of  the  Jew  was  met. 
It  would  be  sufficiently  met  by  the  de 
claration  of  the  psalmist  that  the  true 
God  was  made  known  by  his  works, 
and  that  therefore  they  were  without 
excuse  (comp.  Rom.  i.  20)  ;  but  it. 
fact  the  gospel  had  been  preached,  and 
its  great  doctrine  and  duties  had  been 
proclaimed  to  all  nations  far  and  near. 
19.  But  I  say,  &c.  Still  fuither  to 
meet  the  objection,  he  shows  that  the 
doctrine  which  he  was  maintaining 
was  actually  taught  in  the  Old  Testa 
ment.  1  Did  not  Israel  knotv  ?  Did 
not  the  Jews  understand.  Is  it  not  re 
corded  in  their  books,  &c.  that  they 
had  full  opportunity  to  be  acquainted 
with  this  truth  1  This  question  is  an 
emphatic  way  of  affirming  that  they 
did  know.  But  Paul  does  not  here 
state  what  it  was  that  they  knew. 
That  is  to  be  gathered  from  what  he 
proceeds  to  say.  From  that  it  appears 
that  he  referred  to  the  fact  that  the 
gospel  was  to  be  preached  to  the  Gen 
tiles,  and  that  the  Jews  were  to  be  cast 
off.  This  doctrine  followed  from  what 
he  had  already  maintained  in  ver.  12, 
13,  that  there  was  no  difference  in 
regard  to  the  terms  of  salvation,  and 
that  the  Jew  had  no  particular  privi 
leges.  If  so,  then  the  barrier  was 
broken  down  ;  and  if  the  Jews  did  not 
believe  in  Jesus  Christ,  they  must  ba 
rejected.  Against  this  was  the  objec 


A.    D    60.] 


CHAPTER  X. 


225 


20  But  Esaias  is  very  bold,  and 
saith,  a  I  was  found  of  them  that 

tion  in  ver.  14,  15,  that  they  could  not 
believe  ;  that  they  had  not  heard  ;  and 
that  a  preacher  had  not  been  sent  to 
them.  If,  now,  the  apostle  could  show 
that  it  was  an  ancient  doctrine  of  the 
Jewish  prophets  that  the  Gentiles 
should  believe,  and  that  the  Jews  -would 
not  believe,  the  whole  force  of  the  ob 
jection  would  vanish.  Accordingly  he 
proceeds  to  show  that  this  doctrine  was 
distinctly  taught  in  the  Old  Testament. 
H  First.  First  in  order  ;  as  we  say, 
in  the  first  place.  ^  I  -will  provoke 
yori.  These  words  are  taken  from 
Deut.  xxxii.  21.  In  that  place  the  de 
claration  refers  to  the  idolatrous  and 
wicked  conduct  of  the  Jews.  God  says 
that  they  had  provoked  him,  or  ex 
cited  his  indignation,  by  worshipping 
that  which  was  not  God,  that  is  by 
i dols ;  and  he,  in  turn,  would  excite 
their  envy  and  indignation  by  showing 
favours  to  those  who  were  not  regarded 
as  a  people  ;  that  is,  to  the  Gentiles. 
They  had  shown  favour,  or  affection, 
for  that  which  was  not  God,  and  by 
so  doing  had  provoked  him  to  anger  : 
and  he  also  would  show  favour  to  those 
whom  they  regarded  as  no  people,  and 
would  thus  excite  their  anger.  Thus 
he  would  illustrate  the  great  principle 
of  his  government  in  2  Sam.  xxii.  26, 
27,  "  With  the  merciful  thou  wilt 
show  thyself  merciful ;  with  the  pure, 
thou  wilt  show  thyself  pure  ;  and  with 
the  froward  thou  wilt  show  thyself  un 
savory,"  i.  e.  froward.  Ps.  xviii.  26. 
In  this  passage  the  great  doctrine  which 
Paul  was  defending  is  abundantly  es 
tablished — that  the  Gentiles  were  to  be 
brought  into  the  favour  of  God  ;  and 
the  cause  also  is  suggested  to  be  the 
obstinacy  and  rebellion  of  the  Jews. 
It  is  not  clear  that  Moses  had  particu 
larly  in  view  the  times  of  the  gospel ; 
but  he  affirms  a  great  principle  which 
is  applicable  to  those  times — that  if  the 
Jews  should  be  rebellious,  and  prove 
themselves  unworthy  of  his  favour,  that 
favour  would  be  withdrawn,  and  confer 
red  on  other  nations.  The  effect  of  this 


sought  me  not ;  I  was  made  ma- 


wouldbe,  of  course,  to  excite  their  indig 
nation.  This  principle  the  apostle  ap 
plies  to  his  own  times  ;  and  affirms  that 
it  ought  to  have  been  understood  by  the 
Jews  themselves.  \  That  are  nc  peo 
ple.  That  is,  those  whom  you  regard 
as  unworthy  the  name  of  a  people. 
Those  who  have  no  government,  laws, 
or  regular  organization  ;  who  wander 
in  tribes  and  clans,  and  who  are  un 
der  no  settled  form  of  society.  This 
was  the  case  witb  most  barbarians  ;  and 
the  Jews,  evidently,  regarded  all  an 
cient  nations  in  this  light,  as  unworthy 
the  name  of  a  people.  ^  Jl  foolish 
nation.  The  word  fool  means  one 
void  of  understanding.  But  it  also 
means  one  who  is  -wicked,  or  idola 
trous ;  one  who  contemns  God.  Ps. 
xiv.  1, "  The/oo/  hath  said  in  his  heart, 
there  is  no  God."  Prov.  i.  7,  "  Tools 
despise  wisdom  and  instruction."  Here 
it  means  a  nation  who  had  no  under 
standing  of  the  true  God  (acruviT«). 
T  /  -will  anger.  My  bestowing  favours 
on  them  will  excite  your  anger.  We 
may  remark  here,  (1.)  That  God  is  a 
sovereign,  and  has  a  right  to  bestow 
his  favours  on  whom  he  pleases.  (2.) 
That  when  men  abuse  his  mercies,  be 
come  proud,  or  cold,  or  dead  in  his 
service,  he  often  takes  away  their  pri 
vileges,  and  bestows  them  on  others. 
(3.)  That  the  effect  of  his  sovereignty 
is  to  excite  men  to  anger.  Proud  anu 
wicked  men  are  always  enraged  that  he 
bestows  his  favours  on  others  ;  and  the 
effect  of  his  sovereign  dealings  is,  to 
provoke  to  anger  the  very  men  who  by 
their  sins  have  rejected  his  mercy 
Hence  there  is  no  doctrine  that  proud 
man  hates  so  cordially  as  he  does  the 
doctrine  of  divine  sovereignty  ;  and 
none  that  will  so  much  test  the  cha 
racter  of  the  wicked. 

20.  But  Esaias.  Isaiah  Ixv.  1,  2. 
Tf  7s  very  bold.  Expresses  the  doc- 
I  trine  openly,  boldly,  without  any  re 
serve.  The  word  a.7ro<rox/ua.a>  means  tc 
dare,  to  be  venturesome,  to  be  bold 
It  means  here  that  however  nnpopulai 


226 


ROMANS. 


niiest  unto  them  that  asked  no 
after  me. 

21    But  to  Israel  he  saith,  All 


[A.  D.  60. 


the  doctrine  might  be,  or  however  dan 
gerous  it  was  to  avow  that  the  Jews 
were  extremely  wicked,  and  that  God 
for  their  wickedness  would  cast  them 
off,  yet  that  Isaiah  had  long  since 
done  i'.  This  was  the  point  which 
Paul  was  establishing ;  and  against 
this,  the  objection  was  urged,  and  all 
the  Jewish  prejudices  excited.  This  is 
the  reason  why  he  so  much  insists  on 
it,  and  is  so  anxious  to  defend  every 
part  by  the  writings  of  acknowledged 
authority  among  the  Jews — the  Old 
Testament.  The  quotation  is  made 
from  the  Septuagint,  with  only  a  slight 
change  in  the  order  of  the  phrases. 
The  meaning  is,  that  God  was  found, 
or  the  true  knowledge  of  him  was  ob 
tained,  by  those  who  had  not  sought 
after  him  ;  that  is,  by  the  Gentiles,  who 
had  worshipped  idols,  and  who  had  not 
sought  for  the  true  God.  This  does 
not  mean  that  -we  are  to  expect  to  find 
God  if  we  do  not  seek  for  him  ;  or  that 
in  fact  any  become  Christians  who  do 
not  seek  for  it,  and  make  an  effort. 
The  contrary  is  abundantly  taught  in 
the  Scriptures.  Heb.  xi.  6.  I  Chron. 
xxviii.  8,  9.  Matt.  vi.  33  ;  vii.  7.  Luke 
xi.  9.  But  it  means  that  the  Gentiles, 
whose  characteristic  was  not  that  they 
sought  God,  would  have  the  gospel 
sent  to  them,  and  would  embrace  it. 
The  phrase,  "  I  was  found,"  in  the 
past  tense  here,  is  in  the  present  in 
the  Hebrew,  intimating  that  the  time 
would  come  when  God  would  say  this 
of  himself;  that  is,  that  the  time  would 
come  when  the  Gentiles  would  be 
brought  to  the  knowledge  of  the  true 
God.  This  doctrine  was  one  which 
Isaiah  had  constantly  in  his  eye,  and 
which  he  did  not  fear  to  bring  openly 
before  the  Jews. 

21.  But  to  Israel  he  saith.  The 
preceding  quotation  established  the 
doctrine  that  the  Gentiles  were  to  be 
called.  But  there  was  still  an  impor 
tant  part  of  his  argument  remaining — 


day  long  I  have  stretched  forth 
my  hands  unto  a  disobedient 
and  gainsaying  people. 


that   the   Jews   were    to    be    rejected, 
This  he  proceeds  to  establish  ;   and  he 
here,  in  the  language  of  Isaiah  (Ixv.  2), 
says  that  while  the  Gentiles  would  be 
obedient,  the  character  of  the  Jews  was, 
that  they  were  a  disobedient  and  re 
bellious  people.    Tf  Jill  day  long.    Con 
tinually,  without  intermission ;  imply 
ing   that   their  acts  of  rebellion  were 
not  momentary  ;  but  that  this  was  the 
established   character    of    the    people, 
1  I  have  stretched  forth   my  hands 
This  denotes  an  attitude  of  entreaty  ; 
a  willingness  and  earnest  desire  to  re 
ceive  them  to  favour ,  to  invite  and  en 
treat.    Prov.  i.  24.     1  .2  disobedient. 
In   the  Hebrew,   rebellious,   contuma 
cious.     The  Greek  answers   substan 
tially  to  that ;  disbelieving,  not  confid- 
'ng  or  obeying.  ^Gainsaying.   Speak- 
ng  against ;  resisting,  opposing.   This 
s  not  in  the  Hebrew,  but  the  substance 
of  it  was  implied.    The  prophet  Isaiah 
proceeds  to  specify  in  what  this  rebel- 
ion  consisted,  and  to  show  that  this 
was   their   character.    Isa.    Ixv.   2 — 7. 
The  argument  of  the  apostle  is  this ; 
viz.  the  ancient  character  of  the  people 
was  that  of  wickedness  ;  God  is  repre 
sented  as  stretching  out  his  hands  in 
ain  ;  they  rejected  him,  and  he  was 
sought  and  found  by  others.     It  was 
mplied,  therefore,  that   the   rebellious 
Fews  would  be  rejected ;  and,  of  course, 
he  apostle  was  advancing  and  defend- 
ng  no  doctrine  which  was  not  found 
n  the  writings  of  the  Jews  themselves. 
\iid  thus,  by  a  different  course  of  rea 
soning,  he  came  to  the  same  conclusion 
which  he  had  arrived  at  in  the  first  four 
hapters  of  the  epistle,  that  the  Gen- 
iles  and  Jews  were  on  the  same  level 
n  regard  to  justification  before  God. 

In  the  closing  part  of  this  chapter 
he  great  doctrine  is  brought  forth  and 
efemled,  that  the  way  of  salvation  is 
>pen  for  all  the  world.  This,  in  the 
ime  of  Paul,  was  regarded  as  a  novel 
loctrine.  Hence  he  is  at  so  much  pains 


A.  D.  60.] 


CHAPTER  XL 


227 


I 


CHAPTER  XL 

SAY  then,  Hath  a  God 


cast 


away  his  people  ?      God  for- 

a  lSam.12.22.  Ps.77.7,8;  69.31-37. 

to  illustrate  and  defend  it.  And  hence, 
with  so  much  zeal  and  self-denial,  the 
apostles  of  the  Lord  Jesus  went  and 
proclaimed  it  to  the  nations.  This  doc 
trine  is  not  the  less  important  now. 
And  from  this  discussion  we  may  learn 
the  following  truths:  (1.)  The  heathen 
world  is  in  danger  without  the  gospel. 
They  are  sinful,  polluted,  wretched. 
The  testimony  of  all  who  visit  pagan 
nations  accords  most  strikingly  with 
that  of  the  apostles  in  their  times.  Nor 
is  there  any  evidence  that  the  great 
mass  of  heathen  population  has  chang 
ed  for  the  better.  (2.)  The  provisions 
of  the  gospel  are  ample  for  them — for 
all.  Its  power  has  been  tried  on  many 
nations ;  and  its  mild  and  happy  influ 
ence  is  seen  in  meliorated  laws,  cus 
toms,  habits  ;  in  purer  institutions ;  in 
intelligence  and  order ;  and  in  the  va 
rious  blessings  conferred  by  a  pure  re 
ligion.  The  same  gospel  is  fitted  to 
produce  on  the  wildest  and  most  wretch 
ed  population,  the  same  comforts  which 
are  now  experienced  in  the  happiest 
part  of  our  own  land.  (3,)  The  com 
mand  of  Jesus  Christ  remains  still  the 
same,  to  preach  the  gospel  to  every 
creature.  That  command  has  never 
been  repealed  or  changed.  The  apos 
tles  met  the  injunction,  and  performed 
what  they  could.  It  remains  for  the 
church  to  act  as  they  did,  to  feel  as 
they  did,  and  put  forth  their  efforts  as 
they  did,  in  obeying  one  of  the  most 
plain  and  positive  laws  of  Jesus  Christ. 
(4.)  If  the  gospel  is  to  be  proclaimed 
every  where,  men  must  be  sent  forth 
into  the  vast  field.  Every  nation  must 
have  an  opportunity  to  say,  "  How 
beautiful  are  the  feet  of  him  that 
preaches  the  gospel  of  peace."  Young 
men,  strong  and  vigorous  in  the  Chris 
tian  course,  must  give  themselves  to 
this  work,  and  devote  their  lives  in  an 
enterprise  which  the  apostles  regarded 
as  honourable  to  them :  and  which  in- 


bid.  For  I  also  am  an  Israelite, 
of  the  seed  of  Abraham,  of  the 
tribe  of  Benjamin. 


finite  Wisdom  did  not  regard  as  unwor 
thy  the  toils,  and  tears,  and  self-denial* 
of  the  Son  of  God.  (5.)  The  church, 
in  training  young  men  for  the  ministry, 
in  fitting  her  sons  for  these  toils,  is 
performing  a  noble  and  glorious  work ; 
a  work  which  contemplates  the  triumph 
of  the  gospel  among  all  nations.  Hap 
py  will  it  be  when  the  church  shall 
feel  the  full  pressure  of  this  great  truth, 
that  the  gospel  MAY  BE  preached  to 
every  son  and  daughter  of  Adam  ;  and 
when  every  man  who  enters  the  minis 
try  shall  count  it,  not  self-denial,  but  a 
glorious  privilege  to  be  permitted  to  tell 
dying  pagan  men  that  a  Saviour  bled 
for  ALL  sinners.  And  happy  that  day 
when  it  can  be  said  with  literal  truth 
that  their  sound  has  gone  out  into  all 
the  earth ;  and  that  as  far  as  the  sun 
in  his  daily  course  sheds  his  beams,  so 
far  the  Sun  of  righteousness  sheds  also 
his  pure  and  lovely  rays  into  the  abodes 
of  men.  And  we  may  learn,  also,  from 
this,  (6.)  That  God  will  withdraw  his 
favours  from  those  nations  that  are  dis 
obedient  and  rebellious.  Thus  he  re 
jected  the  ancient  Jews  ;  and  thus  also 
he  will  forsake  all  who  abuse  his  mer 
cies  ;  who  become  proud,  luxurious, 
effeminate,  and  wicked.  In  this  respect 
it  becomes  the  people  of  this  favoured 
land  to  remember  the  God  of  their  fa 
thers  ;  and  not  to  forget,  too,  that  na 
tional  sin  provokes  God  to  withdraw, 
and  that  a  nation  that  forgets  God  must 
be  punished. 

CHAPTER  XI. 

1.  /  say  then.  This  expression  is 
to  be  regarded  as  conveying  the  sense 
of  an  objection.  Paul,  in  the  previous 
chapters,  had  declared  the  doctrine  that 
all  the  Jews  were  to  be  rejected.  To 
this  a  Jew  might  naturally  reply,  Is  it 
to  be  believed,  that  God  would  cast  off 
his  people  whom  he  had  once  chosen  ; 
to  whom  pertained  the  adoption,  and 
the  promises,  and  the  covenant,  anJ 


228 


ROMANS. 


[A.  D.  60 


2  God  hath  not  cast  away  his 
people  which  he  foreknew. a 
Wot  ye  not  what  the  Scripture 

«  c.8.29. 

the  numerous  blessings  conferred  on  a 
favourite  people  ]  It  was  natural  for  a 
Je\v  to  make  such  objections.  And  it 
was  important  for  the  apostle  to  show 
that  his  doctrine  was  consistent  with  all 
the  promises  which  God  had  made  to 
his  people.  The  objection,  as  will  be 
seen  by  the  answer  which  Paul  makes, 
is  formed  on  the  supposition  that  God 
had  rejected  all  his  people,  or  cast  them 
off  entirely.  This  objection  he  answers 
by  showing,  (1.)  That  God  had  saved 
him,  a  Jew,  and  therefore  that  he  could 
not  mean  that  God  had  cast  off  all  Jews 
(ver.  1)  ;  (2.)  That  now,  as  in  former 
times  of  great  declension,  God  had  re 
served  a  remnant  (ver.  2 — 5)  ;  (3.) 
That  it  accorded  with  the  Scriptures, 
that  a  part  should  be  hardened  (ver. 
6 — 10)  ;  (4.)  That  the  design  of  the 
rejection  was  not  final,  but  was  to  ad 
mit  the  Gentiles  to  the  privileges  of 
Christianity  (ver.  11— 24)  ;  (5.)  That 
the  Jews  should  yet  return  to  God,  and 
be  reinstated  in  his  favour :  so  that  it 
could  not  be  objected  that  God  had 
finally  and  totally  cast  off  his  people, 
or  that  he  had  violated  his  promises. 
At  the  same  time,  however,  the  doc 
trine  which  Paul  had  maintained  was 
true,  that  God  had  taken  away  their 
exclusive  and  peculiar  privileges,  and 
had  rejected  a  large  part  of  the  nation. 
1  Cast  a-way.  Rejected,  or  put  off. 
Has  God  so  renounced  them  that  they 
cannot  be  any  longer  his  people  1 
K  His  people.  Those  who  have  been 
long  in  the  covenant  relation  to  him  ; 
that  is,  the  Jews,  t  God  forbid.  Lite 
rally,  it  may  not  or  cannot  be.  This 
is  an  expression  strongly  denying  that 
this  could  take  place ;  and  means  that 
Paul  did  not  intend  to  advance  such  a 
doctrine.  Luke  xx.  16.  Rom.  iii.  4.  6. 
31  ;  vi.  2.  15  ;  vii.  7.  13.  t  For  Tarn 
alst  an  Israelite.  To  show  them  that 
he  did  not  mean  to  affirm  that  allJews 
must  of  necessity  be  cast  off,  he  adduces 
his  own  case.  He  was  a  Jew  ;  and  yet 


saith  1  of  Elias  ?  how  he  mak 
eth  intercession  to  God  a  gains1 
Israel,  b  saying, 

ior,m.  ilKings  19. 10-13. 

he  looked  for  the  favour  of  God,  and 
for  eternal  life.  That  favour  he  hoped 
now  to  obtain  by  being  a  Christian  ; 
and  if  he  might  obtain  it,  others  might 
also.  'If  I  should  say  that  all  Jews 
must  be  excluded  from  the  favour  of 
God,  then  /  also  must  be  without  hope 
of  salvation,  for  I  am  a  Jew/  ^f  Of  the 
seed  of  Abraham.  Descended  from 
Abraham.  The  apostle  mentions  this 
to  show  that  he  was  a  Jew  in  every 
respect ;  that  he  had  a  title  to  all  the 
privileges  of  a  Jew,  and  must  be  ex 
posed  to  all  their  liabilities  and  dan 
gers.  If  the  seed  of  Abraham  must  of 
necessity  be  cut  off,  he  must  be  him 
self  rejected.  The  Jews  valued  them 
selves  much  on  having  been  descended 
from  so  illustrious  an  ancestor  as  Abra 
ham  (Matt.  iii.  9)  ;  and  Paul  shows 
them  that  he  was  entitled  to  all  the 
privileges  of  such  a  descent.  Comp. 
Phil.  iii.  4,  5.  1  Of  the  tribe  of  Ben 
jamin.  This  tribe  was  one  that  was 
originally  located  near  Jerusalem.  The 
temple  was  built  on  tbe  line  that  di 
vided  the  tribes  of  Judah  and  Benja 
min.  It  is  not  improbable  that  it  was 
regarded  as  a  peculiar  honour  to  have 
belonged  to  one  of  those  tribes.  Paul 
mentions  it  here  in  accordance  with 
their  custom ;  for  they  regarded  it  as 
of  great  importance  to  preserve  their 
genealogy,  and  to  be  able  to  state  not 
only  that  they  were  Jews,  but  to  desig 
nate  the  tribe  and  family  to  which  they 
belonged. 

2.  God  hath  not  cast  away.  This 
is  an  explicit  denial  of  the  objection. 
t  Which  he  foreknew.  The  word 
foreknew  is  expressive  not  merely  of 
foreseeing-  a  thing,  but  implies  in  this 
place  a  previous  purpose  or  plan.  See 
Note,  ch.  viii.  29.  The  meaning  of 
the  passage  is  simply,  God  has  not  cast 
off  those  whom  he  had  before  purposed 
or  designed  to  be  his  people.  It  is  the 
declaration  of  a  great  principle  of  divine 
1  government  that  God  is  not  changeable 


A.  D.GO.] 


CHAPTER  XL 


3  Lord,  they  have  killed   thy 
prophets,  and  digged  down  thine 


and  that  he  would  not  reject  those 
whom  he  had  purposed  should  be  his 
people.  Though  the  mass  of  the  na 
tion,  therefore,  should  be  cast  off,  yet 
it  would  not  follow  that  God  had  vio 
lated  any  promise  or  compact;  or  that 
he  had  rejected  any  whom  he  had  fore 
known  as  his  true  people.  God  makes 
no  covenant  of  salvation  with  those 
who  are  in  their  sins ;  and  if  the  un 
believing  and  the  wicked,  however 
many  external  privileges  they  may 
have  enjoyed,  are  rejected,  it  does  not 
follow  that  he  has  been  unfaithful  to 
one  whom  he  had  foreknown  or  desig 
nated  as  an  heir  of  salvation.  It  fol 
lows  from  this,  also,  that  it  is  one  prin 
ciple  of  the  divine  government  that 
God  -will  not  reject  those  who  are  fore 
known  or  designated  as  his  friends.  It 
is  a  part  of  the  plan,  therefore,  that 
those  who  are  truly  renewed  shall  per 
severe,  and  obtain  eternal  life,  f  Wot 
ye  not.  Knoto  ye  not.  ^  What  the 
Scripture  saith?  The  passage  here 
quoted  is  found  in  1  Kings  xix.  10 — 
18.  1  Of  Elias.  Of  Elijah.  Greek, 
"  In  Elijah"  (w  Hx/«t).  This  does  not 
mean  that  it  was  said  about  Elijah,  or 
concerning  him ;  but  the  reference  is 
to  the  usual  manner  of  quoting  the 
Scriptures  among  the  Jews.  The  di 
vision  into  chapters  and  verses  was  to 
them  unknown.  (See  the  Introduction 
to  the  Notes  on  Matthew.)  Hence  the 
Old  Testament  was  divided  into  por 
tions  designated  by  subjects.  Thus 
Luke  xx.  37.  Mark  xii.  26,  "At  the 
bush,"  means  the  passage  which  con 
tains  the  account  of  the  burning  bush. 
(See  Notes  on  those  places.)  Here  it, 
means,  in  that  passage  or  portion  of 
Scripture  which  gives  an  account  of 
Elijah,  f  He  maketh  intercession  to 
God  against  Israel.  The  word  trans 
lated  maketh  intercession 


means  properly  to  come  to  the  aid  of 
any  one ;  to  transact  the  business  of 
any  :>ne ;  especially  to  discharge  the 
rjffiee  of  an  advocate,  or  to  plead  one's 
cause  in  a  court  of  justice.  In  a  sense 
U 


altars  ;  and  I  am  left  alone,  and 
they  seek  my  life. 

similar  to  this  it  is  applied  to  Christ  in 
his  office  of  making  intercession  for  us 
in  heaven.  Heb.  vii.  25.  Isa.  liii.  12. 
In  the  English  language,  the  word  is 
constantly  used  in  a  good  sense,  to 
plead  for  one;  never,  to  plead  againzl 
one;  but  the  Greek  word  may  imply 
either.  It  expresses  the  office  of  one 
who  manages  the  business  of  another  • 
and  hence  one  who  manages  the  busi 
ness  of  the  state  against  a  criminal ; 
and  when  followed  by  the  preposition 
/or,  means  to  intercede  or  plead  for 
a  person  ;  when  followed  by  against 
(JUXTA),  it  means  to  accuse  or  arraign. 
This  is  its  meaning  here.  He  accuses 
or  arraigns  the  nation  of  the  Jews  be 
fore  God  ;  he  charges  them  with  crime  ; 
the  crime  is  specified  immediately. 

3.  Lor d,  they  have  killed,  &c.  This 
is  taken  from  1  Kings  xix.  10.  The 
quotation  is  not  literally  made,  but  the 
sense  is  preserved.  This  was  a  charge 
which  Elijah  brought  against  the  whole 
nation ;  and  the  act  of  killing  the  pro 
phets  he  regarded  as  expressive  of  the 
character  of  the  people,  or  that  they 
were  universally  given  to  wickedness. 
The  fact  was  true  that  they  had  killed 
the  prophets,  &c.  (1  Kings  xviii.  4. 
13);  but  the  inference  which  Elijah 
seems  to  have  drawn  from  it,  that  there 
were  no  pious  men  in  the  nation,  was 
not  well  founded.  1  And  digged  down. 
Altars,  by  the  law  of  Moses,  were  re 
quired  to  be  made  of  earth  or  unhewn 
stones.  Ex.  xx.  24,  25.  Hence  the 
expression  to  dig  them  down  means 
completely  to  demolish  or  destroy  them. 
^  Thine  altars.  There  was  one  great 
altar  in  the  front  of  the  tabernacle  and 
the  temple,  on  which  the  daily  sacri 
fices  of  the  Jews  were  to  be  made.  But 
they  were  not  forbidden  to  make  altars 
also  elsewhere.  Ex.  xx.  25.  And  hence 
they  are  mentioned  as  existing  in  other 
places.  1  Sam.  vii.  17;  xvi.2,  3.  1  Kings 
xviii.  30.  32.  These  were  the  altars 
of  which  Elijah  complained  as  having 
been  thrown  down  by  the  Jews;  an 
act  which  was  regarded  as  expr«s- 


230  ROMANS.  [A.D.60. 

4  Bnt  what  saith  the  answer  sand  men,  who  have  not  bowed 
of  God  unto  him  ?  I  have  re- ',  vhe  knee  to  the  image  of  Baal, 
served  to  mvself  seven  thou-  5  Even  so  a  then  at  this  pre- 


«ve  of  signal  impiety.  ^  /  am  left 
alone.  I  am  the  only  prophet  which 
is  left  alive.  We  are  told  that  when 
Jezebel  cut  off  the  prophets  of  the 
Lord,  Obadiah  took  a  hundred  of 
them  and  hid  them  in  a  cave.  1  Kings 
xviii.  4.  But  it  is  not  improbable  that 
they  had  been  discovered  and  put  to 
death  by  Ahab.  The  account  which 
Obadiah  gave  Elijah  when  he  met  him 
(1  Kings  xviii.  13)  seems  to  favour 
such  a  supposition.  H  Seek  my  life. 
That  is,  Ahab  and  Jezebel  seek  to  kill 
me.  This  they  did  because  he  had  over 
come  and  slain  the  prophets  of  Baal. 
I  Kings  xix.  1,  2.  There  could  scarce 
ly  be  conceived  a  time  of  greater  dis 
tress  and  declension  in  religion  than 
this.  It  has  not  often  happened  that  so 
many  things  that  were  disheartening 
have  occurred  to  the  church  at  the  same 
period  of  time.  The  prophets  of  God 
:vere  slain ;  but  one  lonely  man  appear 
ed  to  have  zeal  for  true  religion ;  the 
nation  was  running  to  idolatry  ;  the 
civil  rulers  were  criminally  wicked,  and 
were  the  leaders  in  the  universal  apos 
tasy  ;  and  all  the  influences  of  wealth 
and  power  were  setting  in  against  the 
true  religion  to  destroy  it.  It  was 
natural  that  the  solitary  man  of  God 
should  feel  disheartened  and  lonely  in 
this  universal  guilt ;  and  should  realize 
that  he  had  no  power  to  resist  this 
tide  of  crime  and  calamities. 

4.  The  answer  of  God  (o  ^nu'j.Tiy- 
A«o'c).  This  word  is  used  nowhere  else 
in  the  New  Testament.  It  means  an 
oracle,  a  divine  response.  It  does  not 
indicate  the  manner  in  which  it  was 
done,  but  implies  only  that  it  was  an 
oracle,  or  answer  made  to  his  com 
plaint  by  God.  Such  an  answer,  at  such 
a  time,  would  be  full  of  comfort,  and 
silence  every  murmur.  The  way  in 
which  this  answer  was  in  fact  given, 
'vas  not  in  a  storm,  or  an  earthquake, 
but  in  a  still,  small  voice.  1  Kings 
xix.  11,  12  1  I  hate  reserved.  The 


Hebrew  is,  "  I  have  caused  to  remain," 
or  to  be  reserved.  This  shows  that  it  was 
|  of  God  that  this  was  done.  Amidst  the 
!  general  corruption  and  idolatry  he  had 
j  restrained  a  part,  though  it  was  a  rem- 
|  nant.     The  honour  of  having  done  it 
he   claims  for  himself,  and    does  not 
trace  it  to  any  goodness  or  virtue  in 
them.    So  in  the  case  of  all  those  who 
are    saved  from  sin  and  ruin,  the  ho 
nour  belongs  not  to  man,  but  to  God. 
f  To    myself.     For  my    own  service 
and  glory.    I  have  kept  them  steadfast 
in  my  worship,  and  have  not  suffered 
them    to    become    idolaters.    T  Seven 
thousand  men.    Seven  is  often  used  in 
the  Scriptures  to  denote  an  indefinite 
or  round  number.     Perhaps  it  may  be 
so  here,  to  intimate  that  there  was  a 
!  considerable  number  remaining.     This 
!  should  lead  us  to   hope  that  even  in 
j  the  darkest  times  in  the  church,  there 
I  may  be  many  more  friends  of  God  than 
I  we  suppose.     Elijah  supposed  he  was 
|  alone ;   and  yet  at  that  moment  there 
were    thousands    who   were    the    true 
friends  of  God  ;  a  small  number,  indeed, 
compared  with  the  multitude  of  idola 
ters  ;  but  large  when  compared  with 
what  was  supposed  to  be  remaining  by 
the  dejected  and  disheartened  prophet. 
f  Who  have  not  boived  the  knee.    To 
bow  or  bend  the  knee  is  an  expression 
denoting  worship.    Phil.  ii.  10.    Eph. 
iii.  14.  Isa.  xlv.  23.    1  To  Baal  The 
word  Baal  in  Hebrew  means  Lord,  or 
Master.    This  was  the  name  of  an  idol 
of  the  Phenicians  and  Canaanites,  and 
was  worshipped   also  by  the  Assyrians 
and  Babylonians  under  the  name   of 
Bel.     (Comp.  the  Book  of  Bel  in  the 
Apocrypha.)   This  god  was  represented 
under  the  image  of  a  bull,  or  a  calf ; 
the  one  denoting   the  Sun,  the  other 
the  Moon.     The  prevalen    worship  in 
the  time  of  Elijah  was  that  of  this  idol. 
5.  Jit  this  present  time.  In  the  time 
when  the  apostle  wrote.     Though  the 
mass  of  the  nation  was  to  be  rejected. 


\.  D.60.] 


CHAPTER  XL 


231 


gent  time  also  there  is  a  remnant 

according  to  the  election  of  grace. 

6  And  if  by  grace,  a  then  is  it 

no   more  of  works :   otherwise 

a  c.4.5.  Gal. 5.4.  Eph.2.8. 


yet  it  did  not  follow  that  all  were  to  be 
excluded  from  the  favour  of  God.  As 
in  the  time  of  Elijah,  when  all  appear 
ed  to  be  dark,  and  all  the  nation,  except 
one,  seemed  to  have  become  apostate, 
yet  there  was  a  considerable  number 
of  the  true  friends  of  God ;  so  in  the 
time  of  Paul,  though  the  nation  had 
rejected  their  Messiah, — though,  as  a 
consequence,  they  were  to  be  rejected 
as  a  people;  and  though  they  were 
eminently  wicked  and  corrupt, — yet  it 
did  not  follow  that  all  were  cast  off,  or 
that  any  were  excluded  on  whom  God 
had  purposed  to  bestow  salvation.  ^  Jl 
remnant.  That  which  is  left  or  re 
served,  ch.  ix.  27.  He  refers  here, 
doubtless,  to  that  part  of  the  nation 
which  was  truly  pious,  or  which  had 
embraced  the  Messiah,  1  According 
to  the  election  of  grace.  By  a  gracious 
or  merciful  choosing,  or  election  ;  and 
not  by  any  merit  of  their  own.  As  in 
the  time  of  Elijah,  it  was  because  God 
had  reserved  them  unto  himself  that 
any  were  saved  from  idolatry,  so  now 
it  was  by  the  same  gracious  sovereign 
ty  that  any  were  saved  from  the  preva 
lent  unbelief.  The  apostle  here  does  not 
specify  the  number,  but  there  can  be 
no  doubt  that  a  multitude  of  Jews  had 
been  saved  by  becoming  Christians, 
though  compared  with  the  nation — the 
multitude  who  rejected  the  Messiah — it 
was  but  a  remnant. 

The  apostle  thus  shows  that  neither 
all  the  ancient  people  of  God  were  cast 
away,  nor  that  anjj  whom  he  foreknew 
were  rejected.  And  though  he  had 
proved  that  a  large  part  of  the  Jews  were 
to  be  rejected,  and  though  infidelity  was 
pievalent,  yet  still  there  were  some 
who  had  been  Jews  who  were  truly 
pious,  and  entitled  to  the  favour  of  God. 
Nor  should  they  deem  this  state  of 
things  remarkable,  for  a  parallel  case  was 
recorded  in  their  own  Scriptures.  We 
may  learn  from  this  narrative,  (1.) 


grace  is  no  more  grace.  But  if 
it  be  of  works,  then  is  it  no 
more  grace  :  otherwise  work  is 
no  more  work. 


That  it  is  no  unparalleled  thing  for  the 
love  of  many  to  wax  cold,  and  for  ini 
quity  to  abound.  (2.)  The  tendency 
of  this  is  to  produce  deep  feeling  and 
solicitude  among  the  true  friends  of 
God.  Thus  David,  says,  "  Rivers  of 
waters  run  down  mine  eyes  because 
they  keep  not  thy  law."  Ps.  cix.  136. 
Comp.  Jer.  ix.  1.  Luke  xix.  41.  (3.) 
That  in  these  darkest  times  we  should 
not  be  discouraged.  There  may  be 
much  more  true  piety  in  the  world  than 
in  our  despondency  we  may  suppose. 
We  should  take  courage  in  God,  and 
believe  that  he  will  not  forsake  any 
that  are  his  true  friends,  or  on  whom 
he  has  purposed  to  bestow  eternal  life. 
(4.)  It  is  of  God  that  all  are  not  cor 
rupt  and  lost.  It  is  owing  only  to  the 
election  of  grace,  to  his  merciful 
choosing,  that  any  are  saved.  And  as 
in  the  darkest  times  he  has  reserved  a 
people  to  himself,  so  we  should  believe 
that  he  will  still  meet  abounding  evil, 
and  save  those  whom  he  has  chosen 
from  eternal  death. 

6.  Jin d  if  grace,  &c.  If  the  fact 
that  any  are  reserved  be  by  grace,  or 
favour,  then  it  cannot  be  as  a  reward 
of  merit.  Paul  thus  takes  occasion  in 
cidentally  to  combat  a  favourite  notion 
of  the  Jews,  that  we  are  justified  by 
obedience  to  the  law.  He  reminds 
them  that  in  the  time  of  Elijah  it  was  be 
cause  God  had  reserved  them  ;  that  the 
same  was  the  case  now ;  and  therefore 
their  doctrine  of  merit  could  not  be 
true.  See  ch.  iv.  4,  5.  Gal.  v.  4.  Eph. 
ii.  8,  9.  ^  Otherwise  grace,  &c.  If 
men  are  justified  by  their  -works,  it 
could  not  be  a  matter  of  favour,  but 
was  a  debt.  If  it  could  be  that  the  doc 
trine  of  justification  by  grace -could  be 
held,  and  yet  at  the  same  time  that  the 
Jewish  doctrine  of  merit  was  true,  then 
it  would  follow  that^race  had  changed 
its  nature,  or  was  a  different  thing  from 
what  the  word  properly  signified.  The 


232 

7  What  then?  Israel"  hath 
not  obtained  that  which  he  seek- 
eth  for  ;  but  the  election  hath 
obtained  it,  and  the  rest  were  * 
blinded. 


ROMANS.  [A.  D.  60 

8  (According  as  it  is  written, 
God  hath  given  them  the  spirit 
of  2  slumber,  *  eyes  c  that  they 
should  not  see,  and  ears  that  they 
should  not  hear)  unto  this  day. 

3  or,  remorte.  b  Isa.29,  10.  c  Deut.29.4. 


idea  of  being  saved  by  merit  contradicts 
the  very  idea  of  grace.  If  a  man  owes 
me  a  debt,  and  pays  it,  it  cannot  be  said 
to  be  done  by  favour,  or  by  grace.  I 
have  a  claim  on  him  for  it,  and  there  is 
no  favour  in  his  paying  his  just  dues. 
1  But  if  it  be  of -works,  &c.  Works 
here  mean  conformity  to  the  law  ;  and 
to  be  saved  by  -works  would  be  to  be 
saved  by  such  conformity  as  the  meri~ 
torious  cause.  Of  course  there  could 
be  no  grace  or  favour  in  giving  what 
was  due  :  if  there  was  favour,  or  grace, 
then  -works  would  lose  their  essential 
characteristic,  and  cease  to  be  the  me 
ritorious  cause  of  procuring  the  bless 
ings.  What  is  paid  as  a  debt  is  not 
conferred  as  a  favour. 

And  from  this  it  follows  that  salva 
tion  cannot  be  partly  by  grace  and 
partly  by  works.  It  is  not  because 
men  can  advance  any  claims  to  the  fa 
vour  of  God  ;  but  from  his  mere  un 
merited  grace.  He  that  is  not  willing 
to  obtain  eternal  life  in  that  way,  can 
not  obtain  it  at  all.  The  doctrines  of 
election,  and  of  salvation  by  mere 
grace,  cannot  be  more  explicitly  stated 
than  they  are  in  this  passage. 

7.  What  then  ?  What  is  the  pro 
per  conclusion  from  this  argument  ? 
If  Israel  hath  not  obtained.  That  is, 
the  Jews  as  a  people  have  not  obtained 
that  which  they  sought.  They  sought 
";he  favour  of  God  by  their  own  merit ; 
and  as  it  was  impossible  to  obtain  it  in 
that  manner,  they  have,  as  a  people, 
failed  of  obtaining  his  favour  at  all, 
and  will  be  rejected.  T  That  -which 
he  seekethfor.  To  wit.  salvation  by 
their  own  obedience  to  the  law.  ^  The 
election  hath.  The  purpose  of  choos 
ing  on  the  part  of  God  has  obtained, 
or  secured,  that  which  the  seeking  on 
the  part  of  the  Jews  could  not  secure. 
( >r  the  abstract  here  may  be  put  for  the 


concrete,  and  the  word  "  election"  may 
mean  the  same  as  the  elect.  The  elect, 
the  reserved,  the  chosen  part  of  the 
people,  have  obtained  the  favour  of 
God.  1  Hath  obtained  it.  That  is, 
the  favour,  or  mercy,  of  God.  f  The 
rest.  The  great  mass  of  the  people 
who  remained  in  unbelief,  and  had  re 
jected  the  Messiah,  t  Were  blinded. 
The  word  in  the  original  means  also 
•were  hardened  (sjra^uiSvxratv).  It  comes 
from  a  word  which  signifies  properly 
to  become  hard,  as  bones  do  which 
are  broken  and  are  then  united ;  or  as 
the  joints  sometimes  do  when  they  be 
come  callous  or  stiff.  It  was  probably 
applied  also  to  the  formation  of  a  hard 
substance  in  the  eye,  a  cataract ;  and 
then  means  the  same  as  to  be  blinded. 
Hence,  applied  to  the  mind,  it  means 
that  which  is  hard,  obdurate,  insen 
sible,  stupid.  Thus  it  is  applied  to 
the  Jews,  and  means  that  they  were 
blind  and  obstinate.  See  Mark  vi.  52, 
"  Their  heart  was  hardened."  viii.  17. 
John  xii.  40.  The  word  does  not  oc 
cur  in  any  other  place  in  the  New 
Testament.  This  verse  affirms  simply 
that  "  the  rest  -were  hardened,"  but  it 
does  not  affirm  any  thing  about  the 
mode  by  which  it  was  done.  In  re 
gard  to  "  the  election,"  it  is  affirmed 
that  it  was  of  God.  ver.  4.  Of  the  re 
mainder,  the  fact  of  their  blindness  is 
simply  mentioned,  without  affirming 
any  thing  of  the  cause.  See  ver.  8. 

8.  According  as  it  is  -written.  That 
is,  they  are  blinded  in  accordance  with 
what  is  written.  The  fact  and  the 
manner  accord  with  the  ancient  de 
claration.  This  is  recorded  in  I<*a. 
xxix.  10,  and  in  Deut.  xxix.  4.  The 
same  sentiment  is  found  also  substantial 
ly  in  Isa.  vi.  9,  10.  The  principal  place 
referred  to  here,  however,  is  doubtless 
Isa.  xxix.  1 0, "  For  the  Lord  hath  poured 


A   D.  CO.] 


CHAPTER  XI. 


233 


9  And  David  saith  Let a  their 
table  be  made  a  snare,  and  a  trap, 


out  upon  you  the  spirit  of  deep  sleep, 
and  hath  closed  your  eyes ;  the  pro 
phets  and  your  rulers  hath  he  covered." 
The  quotation  is  not  however  literally 
made  either  from  the  Hebrew  or  the 
Septuagint ;  but  the  sense  is  preserved. 
The  phrase  "  according  as"  means  upon 
the  same  principle,  or  in  the  same 
manner,  t  God  hath  given.  Ex 
pressions  like  this  are  common  in  the 
Scriptures,  where  God  is  represented 
as  having  an  agency  in  producing  the 
wickedness  and  stupidity  of  sinners. 
See  ch.  ix.  17,  18.  See  Note,  Matt. 
xiii.  15.  Mark  iv.  11,  12.  See  also  2 
Thess.  ii.  11.  This  quotation  is  not 
made  literally.  The  Hebrew  in  Isaiah 
is,  God  has  poured  upon  them  the  spi 
rit  of  slumber.  The  sense,  however,  is 
retained.  f  The  spirit  of  slumber. 
The  spirit  of  slumber  is  not  different 
from  slumber  itself.  The  word  spirit 
is  often  used  thus.  The  word  slumber 
here  is  a  literal  translation  of  the  He 
brew.  The  Greek  word,  however 
(jMmqtJgMc),  implies  also  the  notion  of 
compunction,  and  hence  in  the  margin 
it  is  rendered  remorse.  It  means  any 
emotion,  or  any  influence  whatever, 
that  shall  benumb  the  faculties,  and 
make  them  insensible.  Hence  it  here 
means  simply  insensibility.  f  Eyes 
that  they  should  not  see,  &c.  This 
expression  is  not  taken  literally  from 
any  single  place  in  the  Old  Testament ; 
but  expresses  the  general  sense  of  se 
veral  passages.  Isa.  vi.  10.  Deut.  xxix. 
4.  It  denotes  a  state  of  mind  not  dif 
ferent  from  a  spirit  of  slumber.  When 
we  sleep,  the  eyes  are  insensible  to 
surrounding  objects,  and  the  ear  to 
sounds.  Though  in  themselves  the  or 
gans  may  be  perfect,  yet  the  mind  is  as 
though  they  were  not ;  and  we  have  eyes 
which  then  do  not  see,  and  ears  which 
do  not  hear.  Thus  with  the  Jews. 
Though  they  had  all  the  proper  facul 
ties  for  understanding  and  receiving  the 
gospel,  yet  they  rejected  it  They  were 
stupid  and  insensible  to  Its  claims  and 

T72 


and  a  stumbling-block,  and  a  re 
compense  unto  them : 


its  truths.  J  Unto  this  day.  Until 
the  day  that.  Paul  wrote.  The  charac 
teristic  of  the  Jews  that  existed  in  the 
time  of  Isaiah,  existed  also  in  the  time 
of  Paul.  It  was  a  trait  of  the  people  ; 
and  their  insensibility  to  the  demands 
of  the  gospel  developed  nothing  new 
in  them. 

9,  10.  And  David  saith,  &c.  This 
quotation  is  made  from  Ps.  Ixix.  22,  23. 
This  psalm  is  repeatedly  quoted  as 
having  reference  to  the  events  recorded 
in  the  New  Testament.  (See  Note  on 
Acts  i.  2.)  This  quotation  is  introduced 
immediately  after  one  that  undoubtedly 
refers  to  the  Lord  Jesus.  Ver.  21, 
"  They  gave  me  also  gall  for  my  meat, 
and  in  my  thirst  they  gave  me  vinegar 
to  drink."  The  passage  here  quoted 
immediately  follows  as  an  imprecation 
of  vengeance  for  their  sins.  "  Let 
their  table,"  &c.  The  quotation  is  not 
made,  however,  either  literally  from  the 
Hebrew  or  from  the  Septuagint,  but  the 
sense  only  is  retained.  The  Hebrew  is, 
"  Let  their  table  before  them  be  for  a 
snare,  and  for  those  at  peace,  let  it  be 
for  a  gin."  The  Septuagint  is,  "  Let 
their  table  before  them  be  for  a  snare, 
and  for  a  stumbling-block,  and  for  an 
offence."  The  ancient  Targum  is, 
"  Let  their  table  which  they  had  pre 
pared  before  me  be  for  a  snare,  and 
their  sacrifices  be  for  an  offence." 
The  meaning  is  this.  The  word  table 
denotes  food.  In  this  they  expected 
pleasure  and  support.  David  prays 
that  even  this,  where  they  expected 
joy  and  refreshment,  might  prove  to 
them  the  means  of  punishment  and 
righteous  retribution.  A  snare  is  that 
by  which  birds  or  wild  beasts  were 
taken.  They  are  decoyed  into  it,  or 
walk  or  fly  carelessly  into  it,  and  it  is 
sprung  suddenly  on  them.  So  of  the 
Jews.  The  petition  is,  that  -while  they 
were  seeking  refreshment  and  joy,  and 
anticipating  at  their  table  no  danger,  it 
might  be  made  the  means  of  their  ruin. 
The  only  way  in  which  this  could  be 


234 

10  Let   their  eyes   be    dark 
ened,   that  they   ma)    not   see, 


ROMANS.  [A  D.  CO 

and   bow   down  their  back  al- 
way. 


done  would  be,  that  their  temporal  en 
joyments  would  lead  them  away  from 
God,  and  produce  stupidity  and  indif 
ference  to  their  spiritual  interests.  This 
is  often  the  result  of  the  pleasures  of 
the  table,  or  of  seeking  sensual  gratifi 
cations.  The  apostle  does  not  say 
whether  this  prayer  was  right  or  wrong 
The  use  which  he  seems  to  make  of  it 
is  this,  that  David's  imprecation  was  to 
be  regarded  in  the  light  of  a  prophecy  ; 
that  what  he  prayed  for  would  come  to 
pass  ;  and  that  this  had  actually  oc 
curred  in  the  time  of  the  apostle ;  that 
their  very  enjoyments,  their  national 
and  private  privileges,  had  been  the 
means  of  alienating  them  from  God  ; 
had  been  a  snare  to  them ;  and  was 
the  cause  of  their  blindness  and  infi 
delity.  This  also  is  introduced  in  the 
psalm  as  a  punishment  for  giving  him 
vinegar  to  drink  ;  and  their  treatment 
of  the  Messiah  was  the  immediate 
cause  why  all  this  blindness  had  come 
upon  the  Jews.  1  A  trap.  This  pro 
perly  means  any  thing  by  which  -wild 
beasts  are  taken  in  hunting.  The 
word  snare  more  properly  refers  to 
birds.  Tf  JLnd  a  stumbling-block. 
Any  thing  over  which  one  stumbles  or 
falls.  Hence  any  thing  which  occa 
sions  us  to  sin,  or  to  ruin  ourselves. 
\  Jind  a  recompense.  The  Hebrew 
word  translated  "  that  -which  should 
have  been  for  their  welfare,"  is  capa 
ble  of  this  meaning,  and  may  denote 
their  recompense,  or  that  which  is  ap 
propriately  rendered  to  them.  It  means 
here  that  their  ordinary  comforts  and 
enjoyments,  instead  of  promoting  their 
permanent  welfare,  may  be  the  occasion 
of  their  guilt  and  ruin.  This  is  often 
the  effect  of  earthly  comforts.  They 
might  lead  us  to  God,  and  should  ex 
cite  our  gratitude  and  praise ;  but  they 
are  often  abused  to  our  spiritual  slum 
ber  and  guilt,  and  made  the  occasion 
of  our  ruin.  The  rich  are  thus  often 
most  forgetful  of  God ;  and  the  very 
ibundance  of  their  blessings  made  the 
•neans  of  darkness  of  mind,  ingrati 


tude,  prayeilessness,  and  ruin.  Satis 
fied  with  them,  they  forget  the  Giver; 
and  while  they  enjoy  many  earthly 
blessings,  God  sends  barrenness  into 
their  souls.  This  was  the  guilt  of  So 
dom,  "  pride,  and  fulness  of  bread,  and 
abundance  of  idleness"  (Ezek.  xvi.  49); 
and  against  this  Moses  solemnly  warned 
the  Jews.  Deut.  vi.  11,  12;  viii.  10 — 
12.  This  same  caution  might  be  ex 
tended  to  the  people  of  this  land,  and 
especially  to  those  who  are  rich,  and 
are  blessed  with  all  that  their  hearts 
have  wished.  From  the  use  which  the 
apostle  makes  of  this  passage  in  the 
Psalms,  it  is  clear  that  he  regarded  it 
rather  as  a  prophetic  denunciation 
for  their  sins — a  prediction  of  what 
would  be — than  as  a  prayer.  In  his 
time  it  had  been  fulfilled ;  and  the  very 
national  privileges  of  the  Jews,  on 
which  they  so  much  prided  themselves, 
and  which  migtit  have  been  so  great 
blessings,  were  the  occasion  of  their 
greater  sin  in  rejecting  the  Messiah, 
and  of  their  greater  condemnation. 
Thus  their  table  was  made  a  trap,  &c. 
10.  Let  their  eyes  be  darkened 
This  is  taken  literally  from  the  psalm, 
and  was  evidently  the  main  part  of  the 
passage  which  the  apostle  had  in  his 
eye.  This  was  fulfilled  in  the  insen 
sibility  and  blindness  of  the  Jews.  And 
the  apostle  shows  them  that  it  was 
long  ago  predicted,  or  invoked,  as  a 
punishment  on  them  for  giving  the 
Messiah  vinegar  to  drink.  Ps.  lix.  21. 
23.  ^  JLnd  boiv  down  their  back  al- 
ivay.  The  Hebrew  (Ps.  lix.  23)  is, 
"  Let  their  loins  totter  or  shake,"  i.  e. 
as  one  does  when  he  has  on  him  a 
heavy  burden.  The  apostle  has  retained 
this  sense.  It  means,  let  them  be  called 
to  bear  heavy  and  oppressive  burdens ; 
let  them  be  subjected  to  toil  or  servi 
tude,  as  a  reward  for  their  sins.  That 
this  had  come  upon  the  Jews  in  the 
time  of  Paul  is  clear ;  and  it  is  further 
clear  that  it  came  upon  them,  as  it  was 
implied  in  the  psalm,  in  consequence 
of  their  treatment  of  the  Messiah 


D.  60.] 

11  I    say   then, 


CHAPTER  XI. 


235 


Have    they 


stumbled  that  they  should  fall  ? 


Much  difficulty  has  been  felt  in  recon 
ciling  the  petitions  in  the  psalms  for 
calamities  on  enemies,  with  the  spirit 
of  the  New  Testament.  Perhaps  they 
cannot  all  b*  thus  reconciled  ;  and  it  is 
not  at  all  improbable  that  many  of  those 
imprecations  were  wrong.  David  was 
not  a  perfect  man ;  and  the  Spirit  of 
inspiration  is  not  responsible  for  his 
imperfections.  Every  doctrine  deli 
vered  by  the  sacred  writers  is  true ; 
every  fact  recorded  is  recorded  as  it 
was.  But  it  does  not  follow  that  all 
the  men  who  wrote,  or  about  whom  a 
narrative  was  given,  were  perfect.  The 
reverse  is  the  fact.  And  it  does  not 
militate  against  the  inspiration  of  the 
Scriptures  that  we  have  a  record  of  the 
failings  and  imperfections  of  those  men. 
When  they  uttered  improper  senti 
ments,  when  they  manifested  improper 
feelings,  when  they  performed  wicked 
actions,  it  is  no  argument  against  the 
inspiration  of  the  Scriptures  that  they 
were  recorded.  All  that  is  done  in 
such  a  case,  and  all  that  inspiration 
demands,  is  that  they  be  recorded  as 
they  are.  We  wish  to  see  human  na 
ture  as  it  is  ;  and  one  design  of  making 
the  record  of  such  failings  is  to  show 
what  man  is,  even  under  the  influence 
of  religion  ;  not  as  a.  perfect  being,  for 
that  would  not  be  true;  but  as  he  actually 
exists  mingled  with  imperfection.  Thus 
many  of  the  wishes  of  the  ancient  saints, 
imperfect  as  they  were,  are  condemned 
as  sinful  by  the  spirit  of  the  Christian 
religion.  They  were  never  commend' 
ed  or  approved,  but  they  are  recorded 
just  to  show  us  what  was  in  fact  the 
character  of  man,  even  partially  under 
the  influence  of  religion.  Of  this  na 
ture,  probably,  were  many  of  the  peti 
tions  in  the  Psalms ;  and  the  Spirit  of 
God  is  no  more  answerable  for  the  feel 
ing  because  it  is  recorded,  than  he  is 
for  the  feelings  of  the  Edomites  when 
they  said  "  Rase  it,  rase  it  to  the  foun 
dation  "  Ps.  cxxxvii.  7.  Many  of  those 
prayers,  however,  were  imprecations  on 
hifl  onemies  as  a  public  man,  as  the 


God  forbid :  but  rather  through 
their  fall  salvation  is  come  unto 


magistrate  of  the  land.  As  it  is  right 
and  desirable  that  the  robber  and  the 
pirate  should  be  detected  and  punished ; 
as  all  good  men  seek  it,  and  it  is  indis 
pensable  for  the  welfare  of  the  commu 
nity,  whe'e  is  the  impropriety  of  pray 
ing  that  it  may  be  done  ]  Is  it  not  right 
to  pray  that  the  laws  may  be  executed  ; 
that  justice  may  be  maintained  ;  and 
that  restraint  should  be  imposed  on  the 
guilty  1  Assuredly  this  may  be  done 
with  a  very  different  spirit  from  that  of 
revenge.  It  may  be  the  prayer  of  the 
magistrate  that  God  will  help  him  in 
that  which  he  is  appointed  to  do,  and 
in  what  ought  to  be  done.  Besides, 
many  of  these  imprecations  were  re 
garded  as  simply  predictions  of  what 
•would  be  the  effect  of  sin  ;  or  of  what 
God  -would  do  to  the  guilty.  Such  was 
the  case  we  are  now  considering,  as 
understood  by  the  apostle.  But  in  a 
prediction  there  can  be  nothing  wrong. 
11.  Have  they  stumbled  that  they 
should  fall?  This  is  to  be  regarded  as 
an  objection,  which  the  apostle  proceeds 
to  answer.  The  meaning  is,  is  it  the 
design  of  God  that  the  Jews  should 
totally  and  irrecoverably  be  cast  off  J 
Even  admitting  that  they  are  now  un 
believing,  that  they  have  rejected  the 
Messiah,  that  they  have  stumbled,  is  it 
the  purpose  of  God  finally  to  exclude 
them  from  mercy  1  The  expression  to 
stumble  is  introduced  because  he  had 
just  mentioned  a  stumbling-stone.  It 
does  not  mean  to  fall  down  to  the 
ground,  or  to  fall  so  that  a  man  may 
not  recover  himself;  but  to  strike  the 
foot  against  an  obstacle,  to  be  arrested 
in  going,  and  to  be  in  danger  of  falling. 
Hence  it  means  to  err,  to  sin,  to  be  in 
danger.  To  fall  expresses  the  state 
when  a  man  pitches  over  f«n  obstacle  so 
that  he  cannot  recover  himself,  but  falls 
to  the  ground.  Hence  to  err,  to  sin,  or 
to  be  cast  off  irrecoverably.  The  apos 
tle  shows  that  this  last  was  not  the  way 
in  which  the  Jews  had  fallen,  that  they 
were  not  to  be  cast  off  for  ever,  but  that 
occasion  was  taken  by  their  fall  to  in 


ROMANS. 


[A,  D.  60. 


the  Gentiles,  B  for   to  provoke 
them  to  jealousy. 

a  Acts  13.46;  28.24-28.  c.10.19. 


troduce  the  Gentiles  to  the  privileges 
of  the  gospel,  and  then  they  should  be 
restored.  ^  God  forbid.  By  no  means. 
See  ver.  1.  ^  But  rather  through 
their  fall.  By  means  of  their  fall.  The 
word  fall  here  refers  to  all  their  con 
duct  and  doom  at  the  coming  of  the 
Messiah,  and  in  the  breaking  up  of 
their  establishment  as  a  nation.  Their 
rejection  of  the  Messiah ;  the  destruc 
tion  of  their  city  and  temple;  the 
ceasing  of  their  ceremonial  rites ;  and 
the  rejection  and  dispersion  of  their 
nation  by  the  Romans,  all  enter  into 
the  meaning  of  the  word  fall  here,  and 
were  all  the  occasion  of  introducing 
salvation  to  the  Gentiles.  If  Salvation. 
The  Christian  religion,  with  all  its 
saving  benefits.  It  does  not  mean  that 
all  the  Gentiles  were  to  be  saved,  but 
that  the  way  was  open;  they  might 
have  access  to  God,  and  obtain  his  fa 
vour  through  the  Messiah.  H  The 
Gentiles.  All  the  world  that  were  not 
Jews.  The  rejection  and  fall  of  the 
Jews  contributed  to  the  introduction 
of  the  Gentiles  in  the  following  man 
ner:  (1  )  It  broke  down  the  barrier 
which  had  long  subsisted  between  them. 
(2.)  It  made  it  consistent  and  proper, 
as  they  had  rejected  the  Messiah,  to 
send  the  knowledge  of  him  to  others. 
(3.)  It  was  connected  with  the  destruc 
tion  of  the  temple,  and  the  rites  of  the 
Mosaic  law  ;  and  taught  them,  and  all 
others,  that  the  worship  of  God  was 
not  to  be  confined  to  any  single  place. 
(4.)  The  calamities  that  came  upon 
the  Jewish  nation  scattered  the  inhabit 
ants  of  Judea,  and  with  the  Jews  also 
those  who  had  become  Christians,  and 
thus  the  gospel  was  carried  to  other 
lands.  (5.)  These  calamities,  and  the 
conduct  of  the  Jews,  and  the  close  of 
the  Jewish  economy,  were  the  means 
of  giving  to  apostles  and  other  Chris 
tians  right  views  of  the  true  design  of 
the  Mosaic  institutions.  If  the  temple 
had  remained;  if  the  nation  had  con 
tinued  to  flourish ;  it  would  have  been 


12  Now  if  the  fall  of  them  be. 
the  richer  of  the  world,  and  the 


long  before  they  would  have  been 
effectually  detached  from  those  rites. 
Experience  showed,  even  as  it  was, 
that  they  were  slow  in  learning  that 
the  Jewish  ceremonies  were  to  cease. 
Some  of  the  most  agitating  questions 
in  the  early  church  pertained  to  this ; 
and  if  the  temple  had  not  been  destroy 
ed,  the  contest  would  have  been  much 
longer  and  more  difficult.  \  For  to 
provoke  them  to  jealousy.  According 
to  the  prediction  of  Moses.  Deut.  xxxii. 
21.  See  Rom.  x.  19. 

12.  If  the  fall  of  them.  If  their 
lapse,  or  falling.  If  their  temporal  re 
jection  and  being  cast  off  for  a  time 
has  already  accomplished  so  much. 
If  Be.  the  riches  of  the  -world.  The 
word  riches  means  wealth,  abundance 
of  property ;  more  than  is  necessary  to 
the  supply  of  our  wants.  Hence  it 
means  also  any  thing  that  may  pro 
mote  our  comfort  or  happiness,  as 
wealth  is  the  means  of  securing  our 
welfare.  The  gospel  is  called  riches,  as 
it  is  the  means  of  our  highest  enjoy 
ment,  and  eternal  welfare.  It  is  the 
means  of  conferring  numberless  spirit 
ual  blessings  on  the  Gentile  world ; 
and  as  this  was  done  by  the  fall  of 
the  Jews,  so  it  could  be  said  that 
their  fall  was  the  riches  of  the  world. 
It  was  the  occasion  or  means  with 
out  which  the  blessings  of  the  gospel 
could  not  be  conferred  on  the  world. 
f  The  diminishing  of  them.  Margin, 
Decay.  Loss  (HTT^/*^).  This  word 
means  diminution,  defect,  that  -which 
is  lacked  or  -wanting.  Hence  also 
judgment,  condemnation.  Here  it 
means  their  degradation ;  the  with 
drawing  of  their  special  privileges ;  their 
rejection.  It  stands  opposed  to  "  their 
fulness."  \  The  riches  of  the  Gen 
tiles.  The  means  of  conferring  import 
ant  blessings  on  the  Gentiles.  \  Hoiv 
much  more  their  fulness.  The  word 
fulness  (srxji'goyxsi)  means  that  which 
fills  up,  or  completes  any  thing.  Thua 
it  is  applied  to  that  which  fills  a  vessel 


A.  1).  60.] 


CHAPTER  XL 


237 


1  diminishing  of  them  the  riches 
of  the  Gentiles,  how  much  more 
their  fulness  ? 

i  or,  decay,  or,  lot*.        a  Acts  9.15.  Gal.1.16.  Eph.3.8. 


or  cup  ;  also  to  the  piece  of  cloth  which 
is  put  in  to  Jill  tip  the  rent  in  a  gar 
ment.  Matt.  ix.  16.  To  the  fragments 
which  were  left  when  Christ  had  fed 
the  five  thousand.  Mark  viii.  20.  Rom. 
xiii.  10.  "Love  is  the  fulfilling  of  the 
law,"  i.  e.  it  is  \hejiUing  up  of  the  law, 
or  that  which  renders  the  obedience 
complete.  See  Gal.  v.  14.  Here  it 
stands  opposed  to  their  fall,  and  their 
diminution,  and  evidently  means  their 
complete  restoration  to  the  favour  of 
God  ;  their  recovery  from  unbelief  and 
apostasy.  That  there  -will  be  such  a  re 
covery,  the  apostle  proceeds  to  show. 
The  sentiment  of  the  passage  then  is, 
If  their  rejection  and  punishment;  their 
being  cut  off  from  the  favour  of  God,  an 
event  apparently  so  unlikely  to  promote 
the  spread  of  true  religion  ,  if  their  being 
•withdraton  from  all  active  influence  in 
spreading  the  true  knowledge  of  God, 
be  yet  the  occasion  of  so  many  bless 
ings  to  mankind  as  have  attended  the 
spread  of  the  gospel  in  consequence 
of  it;  how  much  more  shall  we  expect 
when  they  shall  be  restored ;  when  the 
energy  and  zeal  of  the  Jewish  nation 
shall  unite  with  the  efforts  of  others 
in  spreading  the  knowledge  of  the  true 
Messiah.'  In  what  way,  or  when,  this 
shall  be,  we  know  not.  But  it  is  easy 
to  see,  that  if  the  Jewish  people  should 
be  converted  to  the  Christian  faith, 
they  would  have  facilities  for  spreading 
the  truth,  which  the  church  has  never 
had  without  them.  (1.)  They  are 
scattered  in  all  nations,  and  have  access 
to  all  people.  (2.)  Their  conversion, 
after  so  long  unbelief,  would  have  all 
the  power  and  influence  of  a  miracle 
performed  in  view  of  all  nations.  It 
would  be  seen  -why  they  had  been  pre 
served,  and  their  conversion  would  be 
a  most  striking  fulfilment  of  the  pro 
phecies.  (3.)  They  are  familiar  with 
the  languages  of  the  world,  and  their 
conversion  would  at  once  establish 
many  Christian  missionaries  in  the 


13  For  I  speak  to  you  Gen 
tiles,  inasmuch  as  I  a  am  the 
apostle  of  the  Gentiles,  I  mag 
nify  mine  office  ; 


heart  of  all  the  kingdoms  of  the  world. 
It  would  be  kindling  at  once  a  thousand 
lights  in  all  the  dark  parts  of  the  earth. 
(4.)  The  Jeivs  have  shown  that  they 
are  eminently  fitted  to  spread  the  true 
religion.  It  was  by  Jews  converted  to 
Christianity,  that  the  gospel  was  first 
spread.  Each  of  the  apostles  was  a 
Jew;  and  they  have  lost  none  of  the 
ardour,  enterprise,  and  zeal  that  always 
characterized  their  nation.  Their  con 
version  would  be,  therefore,  to  give 
to  the  Christian  church  a  host  of 
missionaries  prepared  for  their  work,  fa 
miliar  with  all  customs,  languages,  and 
climes,  and  already  in  the  heart  of 
all  kingdoms,  and  with  facilities  foi 
their  work  in  advance,  which  others 
must  gain  only  by  the  slow  toil  of 
many  years. 

13.  For  I  speak  to  you  Gentiles 
What  I  am  saying  respecting  the  Jews, 
I  say  with  reference  to  you  who  are 
Gentiles,  to  show  you  in  what  manner 
you  have  been  admitted  to  the  privi 
leges  of  the  people  of  God ;  to  excite 
your  gratitude ;  to  warn  you  against 
abusing  those  mercies,  &c.  As  Paul 
also  was  appointed  to  preach  to  them, 
he  had  a  right  to  speak  to  them  with 
authority.  ^  /  am  the  apostle  of  the 
Gentiles.  The  apostle  of  the  Gentiles, 
not  because  other  apostles  did  not 
preach  to  Gentiles,  for  they  all  did,  ex 
cept  perhaps  James  ;  nor  because  Paul 
did  not  himself  preach  occasionally 
among  the  Jews ;  but  because  he  was 
especially  called  to  carry  the  gospel  to 
the  Gentiles,  and  that  this  was  his  ori 
ginal  commission  (Acts  ix.  15)  ;  be 
cause  he  was  principally  employed  in 
collecting  and  organizing  churches 
in  heathen  lands ;  and  because  the 
charge  of  the  Gentile  churches  was 
especially  intrusted  to  him,  while  that 
of  the  Jewish  churches  was  especially 
intrusted  to  Peter.  See  Gal."  i.  16. 
Eph.  iii.  8.  Gal.  ii.  7,  8.  As  Paul  was 
especially  appointed  t  >  this  office,  he 


238  ROMANS. 

14  If  bj    any  means   I  may 
provoke      to    emulation     them 


[A.D  60. 


which  are  my  flesh,  and  might 
save  a  some  of  them. 


15  For  if  the  casting  away 
of  them&e  the  reconciling  of  the 
world,  what  shall  the  receiving  of 
them  be,  but  life  from  the  dead  ? 


claimed  special  authority  to  address 
those  who  were  gathered  into  the 
Christian  church  from  heathen  lands. 
Tf  /  magnify  mine  office.  I  honour 
(/(/la^*)  my  ministry.  I  esteem  it  of 
great  importance  ;  and  by  thus  showing 
that  the  gospel  is  to  be  preached  to  the 
Gentiles,  that  the  barrier  between 
them  and  the  Jews  is  to  be  broken 
down,  that  the  gospel  may  be  preach 
ed  to  all  men,  I  show  that  the  office 
which  proclaims  this  is  one  of  signal 
honour.  A  minister  may  not  magnify 
himself,  but  he  may  magnify  his  office. 
He  may  esteem  himself  as  less  than  the 
least  of  all  saints,  and  unworthy  to 
be  called  a  servant  of  God  (Eph.  iii.  8), 
yet  he  may  feel  that  he  is  an  ambassa 
dor  of  Christ,  intrusted  with  a  message 
of  salvation,  entitled  to  the  respect  due  to 
an  ambassador,  and  to  the  honour  which 
is  appropriate  to  a  messenger  of  God. 
To  unite  these  two  things  constitutes 
the  dignity  of  the  Christian  ministry. 

14.  If  by  any  means.  If  even  by 
stating  unpleasant  truths,  if  by  bring 
ing  out  all  the  counsel  of  God,  even 
that  which  threatens  their  destruction, 
I  may  arrest  their  attention,  and  save 
them.  \  I  may  provoke  to  emulation. 
I  may  awaken  up  to  zeal,  or  to  an 
earnest  desire  to  obtain  the  like  bless 
ings.  This  was  in  accordance  with 
the  prediction  of  Moses,  that  the  calling 
in  of  the  Gentiles  would  excite  their 
attention,  and  provoke  them  to  deep 
feeling.  Note,  ch.  x.  19.  The  apostle 
expected  to  do  this  by  calling  their  at 
tention  to  the  ancient  prophecies ;  by 
alarming  their  fears  about  their  own 
danger ;  and  by  showing  them  the 
great  privileges  which  Gentiles  might 
enjoy  under  the  gospel ;  thus  appealing 
to  them  by  every  principle  of  benevo 
lence,  by  all  their  regard  for  God  and 
man,  to  excite  them  to  seek  the  same 


blessings.  ^  -My  Jlenh.  My  country- 
men.  My  kinsmen.  Those  belonging 
to  the  same  family  or  nation,  ch.ix.  3. 
Gen.  xxix.  14.  Judg.  ix.  2.  2  Sam.  v. 
1.  Isa.  Iviii.  7.  T  Jlnd  save  some  of 
them.  This  desire  the  apostle  often 
expressed.  (See  ch.  ix.  2,  3  ;  x.  1,  2.) 
We  may  see  here,  (1.)  That  it  is  the 
earnest  wish  of  the  ministry  to  save 
the  souls  of  men.  (2.)  That  they 
should  urge  every  argument  and  appeal 
with  reference  to  this.  (3.)  That  even 
the  most  awful  and  humbling  truths 
may  have  this  'endency.  No  truth 
could  be  more  h-ely  to  irritate  and  of 
fend  than  that  the  Jews  would  be  cast 
off;  and  yet  the  apostle  used  this  so 
faithfully,  and  yet  so  tenderly,  that  he 
expected  and  desired  it  might  be  the 
means  of  saving  the  souls  of  his  coun 
trymen.  Truth  often  irritates,  enrages, 
and  thus  excites  the  attention.  Thought 
or  inquiry,  hoivever  it  may  be  excited, 
may  result  in  conversion.  And  thus, 
even  restlessness,  and  vexation,  and 
anger,  may  be  the  means  of  leading  a 
sinner  to  Jesus  Christ.  It  should  be 
no  part  of  a  minister's  object,  however, 
to  produce  anger.  It  is  a  bad  emo 
tion  ;  in  itself  it  is  evil ;  and  if  men 
can  be  won  to  embrace  the  Saviour 
•without  anger,  it  is  better.  No  wise 
man  would  excite  a  storm  and  tempest 
that  might  require  infinite  power  to 
subdue,  when  the  same  object  could  be 
gained  with  comparative  peace,  and 
under  the  mild  influence  of  love.  (4.) 
It  is  right  to  use  all  the  means  in  oui 
power,  not  absolutely  wicked,  to  save 
men.  Paul  was  full  of  devices  ;  and 
much  of  the  success  of  the  ministry  will 
depend  on  a  wise  use  of  plans,  that 
may,  by  the  divine  blessing,  arrest  and 
save  the  souls  of  men. 

15.  For  if  the  casting  aivay  of  them. 
If  their  rejection  as  the  peculiar  people 


A.  D.  60.] 


CHAPTER  XI 


239 


of  God — their  exclusion  from  their  na 
tional  privileges,  on  account  of  their 
unbelief.  It  is  the  same  as  "the fall 
of  them."  ver.  12.  f  Be  the  reconcil 
ing  of  the  world.  The  word  reconci 
liation  (jictT2AA*>>>)  denotes  commonly 
a  pacification  of  contending  parties ;  a 
removing  the  occasion  of  difference,  so 
as  again  to  be  united.  1  Cor.  vii.  11, 
"  Let  her  remain  unmarried,  or  be  re 
conciled  to  her  husband."  It  is  com 
monly  applied  to  the  reconciliation,  or 
pacification,  produced  between  man  and 
God  by  the  gospel.  They  are  brought 
to  union,  to  friendship,  to  peace,  by  the 
intervention  of  the  Lord  Jesus  Christ. 
Rom.  v.  10.  2  Cor.  v.  18,  19,  "God 
was  in  Christ  reconciling  the  world 
unto  himself."  Hence  the  ministry  is 
called  the  "  ministry  of  reconciliation." 
2  Cor.  v.  18.  And  hence  this  word  is 
used  to  express  the  atonement.  Rom. 
v.  11,  "  By  whom  we  havo  now  re 
ceived  the  atonement"  (the  reconci 
liation}.  In  this  place  it  means  that 
many  of  the  Gentiles — the  world — had 
become  reconciled  to  God  as  the  result 
of  the  casting  off  of  the  Jews.  By 
their  unbelief,  the  way  had  been  open 
ed  to  preach  the  gospel  to  the  Gentiles  ; 
it  was  the  occasion  by  which  God  sent 
it  to  the  nations  of  the  earth.  Comp. 
Acts  xiii.  46.  Tf  The  receiving  of 
them.  The  same  as  was  denoted  (ver. 
12)  by  their  fulness.  If  the  casting 
them  off,  an  event  so  little  likely,  ap 
parently,  to  produce  any  good  effect, 
was  nevertheless  overruled  so  as  to  pro 
duce  important  benefits  in  the  spread 
of  the  gospel,  how  much  more  may  we 
expect  will  be  accomplished  by  their 
conversion  and  return  ;  an  event  fitted 
in  itself  to  produce  an  important  influ 
ence  on  mankind.  One  would  have 
supposed  that  their  rejection  of  the 
Messiah  would  have  been  an  import 
ant  obstacle  in  the  -way  of  the  gospel. 
It  was  overruled,  however,  to  promote 
its  increase.  Their  return  will  have 
a  direct  tendency  to  spread  it.  How 
much  more,  therefore,  may  we  expect 
to  b3  accomplished  by  that  1  1  But 
'ife  /.  om  the  d?ad.  This  is  an  in 


stance  of  the  peculiar,  glowing,  and 
vigorous  manner  of  the  apostle  Paul. 
His  mind  catches  at  the  thought  of 
what  may  be  produced  by  the  recovery 
of  the  Jews,  and  no  ordinary  language 
would  convey  his  idea.  He  had  al 
ready  exhausted  the  usual  forms  of 
speech  by  saying  that  even  their  rejec 
tion  had  reconciled  the  world,  and  that 
it  was  the  riches  of  the  Gentiles.  To 
say  that  their  recovery — a  striking  and 
momentous  event ;  an  event  so  much 
better  fitted  to  produce  important  results 
— would  be  attended  by  the  conversion 
of  the  world,  would  be  insipid  and 
tame.  He  uses,  therefore,  a  most  bold 
and  striking  figure.  The  resurrection 
of  the  dead  was  an  image  of  the  most 
vast  and  wonderful  event  that  could 
take  place.  This  image,  therefore,  in 
the  apostle's  mind,  was  a  striking  illus 
tration  of  the  great  change  and  refor 
mation  which  should  take  place  when 
the  Jews  should  be  restored,  and  the 
effect  should  be  felt  in  the  conversion 
also  of  the  Gentile  world.  Some  have 
supposed  that  the  apostle  here  refers  to 
a  literal  resurrection  of  the  dead,  as 
the  conversion  of  the  Jews.  But  there 
is  not  the  slightest  evidence  of  this. 
He  refers  to  the  recovery  of  the  nations 
from  the  death  of  sin,  which  shall  taKe 
place  when  the  Jews  shall  be  converted 
to  the  Christian  faith.  The  prophet 
Ezekiel  (ch.  xxxvii.  1 — 14)  has  also 
used  the  same  image  of  the  resurrection 
of  the  dead  to  denote  a  great  moral 
change  among  a  people.  It  is  clear 
here  that  the  apostle  fixed  his  eye  on  a 
future  conversion  of  the  Jews  to  the 
gospel,  and  expected  that  their  conver 
sion  would  precede  the  universal  con 
version  of  the  Gentiles  to  the  Christian 
faith.  There  could  be  no  event  that 
would  make  so  immediate  and  decided 
an  impression  on  the  pagan  world  as 
the  conversion  of  the  Jews.  They  are 
scattered  every  where ;  they  have  access 
to  all  people ;  they  understand  all  lan 
guages  ;  and  their  conversion  would  b« 
like  kindling  up  thousands  of  lights  at 
once  in  the  darkness  of  the  pagan 
world. . 


240  ROMANS 

1 6  For  if  a  the   first-fruit  be  I  es  b  be 
holy,   the   lump    is   also  holy:   being 
and  if  the  root  be  holy,  so  are 

the  branches. 

17  And  if  some  of  the  branch- 

a  Lev.23.10.  Num.15.18-21. 


16.  For  if  the  first-fruit  be  holy. 
The  word  first-fruit  (u7rot^>j)  used 
here  denotes  the  firstling  of  fruit  or 
grain  which  was  separated  from  the 
mass  and  presented  as  an  offering  to 
God.  The  Jews  were  required  to  pre 
sent  such  a  portion  of  their  harvest  to 
God,  as  an  expression  of  gratitude  and 
of  their  sense  of  dependence.  Num.  xv. 
19 — 21.  Till  this  was  done,  it  was  not 
lawful  to  partake  of  the  harvest.  The 
offering  of  this  was  regarded  as  render 
ing  the  mass  holy,  i.  e..it  was  lawful 
then  to  partake  of  it.  The  first-fruits 
were  regarded  as  among  the  best  por 
tions  of  the  harvest ;  and  it  was  their 
duty  to  devote  to  God  that  which 
would  be  the  best  expression  of  their 
thanksgiving.  This  was  the  general 
practice  in  relation  to  all  that  the  land 
produced.  The  expression  here,  how 
ever,  has  reference  to  the  small  portion 
of  dough  or  kneaded  meal  that  was 
offered  to  God ;  and  then  the  mass  or 
lump  (p'Jg^it)  was  left  for  the  use  of 
him  who  made  the  offering.  Num.  xv. 
20.  \  Be  holy.  Be  set  apart,  or  con 
secrated  to  God,  as  he  commanded, 
K  The  lump.  The  mass.  It  refers 
here  properly  to  the  dough  of  which  a 
part  had  been  offered.  The  same  was 
true  also  in  relation  to  the  harvest, 
after  the  ivaive-sheaf  had  been  offered  ; 
of  the  flock,  after  the  first  male  had 
been  offered,  &c.  1  Is  also  holy.  It 
is  lawful  then  for  the  owner  to  partake 
of  it.  The  offering  of  a  part  has  con 
secrated  the  whole.  By  this  illustra 
tion  Paul  doubtless  means  to  say  that 
the  Jewish  nation,  as  a  people,  were 
set  apart  to  the  service  of  God,  and 
were  so  regarded  by  him.  Some  have 
supposed  that  by  the  first-fruit  here 
the.  apostle  intends  to  refer  to  the  early 
converts  made  to  the  Christian  faith  in 
>he  first  preaching  of  the  gospel.  But 


broken 
i   wild 


[A,D.  60. 

off,  and    thou,  « 
olive-tree,    wert 


graffed  in  *  among  them,  and 
with  them  partakest  of  the  roo 
and  fatness  of  the  olive-tree  ; 

iJer.ll.16.        c  Eph.2.12,13.        lot,  for. 


it  is  more  probable  that  he  refers  to  tho 
patriarchs,  the  pious  men  of  old,  atf 
the  first-fruits  of  the  Jewish  nation. 
See  ver.  28.  By  their  piety  the  nation 
was,  in  a  manner,  sanctified,  or  set 
apart  to  the  service  of  God  ;  implying 
that  yet  the  great  mass  of  them  would 
be  reclaimed  and  saved.  ^  If  the  root 
be  holy.  This  figure  expresses  the 
same  thing  as  is  denoted  in  the  first 
part  of  the  verse.  The  root  of  a  tree  is 
the  source  of  nutricious  juices  neces 
sary  for  its  growth,  and  gives  its  cha 
racter  to  the  tree.  If  that  be  sound, 
pure,  vigorous,  we  expect  the  same  of 
the  branches.  A  root  bears  a  similar 
relation  to  the  tree  that  the  first-fruit 
does  to  the  mass  of  bread.  Perhaps 
there  is  allusion  here  to  Jer.  xi.  16 
where  the  Jewish  nation  is  representei 
under  the  image  of  "  a  green  alive-tree 
fair,  and  of  goodly  fruit."  In  this  place 
the  reference  is  doubtless  to  Abraham 
and  the  patriarchs,  as  the  root  or  found 
ers  of  the  Jewish  nation.  If  they  were 
holy,  it  is  to  be  expected  that  the  dis- 
%tant  branches,  or  descendants,  would 
also  be  so  regarded.  The  mention  of 
the  root  and  branches  of  a  tree  gives 
the  apostle  occasion  for  an  illustration 
of  the  relation  at  that  time  of  the  Jews? 
and  Gentiles  to  the  church  of  Christ. 

17.  Jf  some  of  the  branches.  The 
illustration  here  is  taken  from  the  prac 
tice  of  those  who  ingraft  trees.  The 
useless  branches,  or  those  which  bear 
poor  fruit,  are  cut  off,  and  a  better  kind 
inserted.  '  If  some  of  the  natural  de 
scendants  of  Abraham,  the  holy  root, 
are  cast  off  because  they  are  unfruitful, 
i.  e.  because  of  unbelief  and  sin.'  ^  Jir.d 
thou.  The  word  thou  here  is  used  to 
denote  the  Gentile,  whom  Paul  was 
then  particularly  addressing.  ^  Being 
a  ivild  olive-tree.  From  this  passage 
it  would  seem  that  the  olivs-tree  waa 


.  D.  60. J 


CHAPTER  XL 


241 


18  Boast  a  not    against    the 
branches.     But   if   thou   boast, 


thou   beurest  not  the   root,  but 
the  root  thee. 

19  Thou  wik  say  then,  The 


sometimes  cultivated,  and  that  cultiva 
tion  was  necessary  in  order  to  render  it 
fruitful.  The  cultivated  olive-tree  is 
"  of  a  moderate  height,  its  trunk  knotty, 
its  bark  smooth  and  ash-coloured,  its 
wood  is  solid  and  yellowish,  the  leaves 
are  oblong,  and  almost  like  those  of  the 
willow,  of  a  green  colour,  &c.  The 
wild  olive  is  smaller  in  all  its  parts." 
(Calmet.)  The  wild  olive  was  un 
fruitful,  or  its  fruit  very  imperfect  and 
useless.  The  ancient  writers  explain 
this  word  by  "  unfruitful,  barren." 
(Schleusner,}  This  was  used,  there 
fore,  as  the  emblem  of  unfruitfulness 
and  barrenness,  while  the  cultivated 
olive  produced  much  fruit.  The  mean 
ing  here  is,  that  the  Gentiles  had  been 
like  the  wild  olive,  unfruitful  in  holi 
ness  ;  that  they  had  been  uncultivated 
by  the  institutions  of  the  true  religion, 
and  consequently  had  grown  up  in  the 
wildness  and  sin  of  nature.  The  Jews 
had  been  like  a  cultivated  olive,  long 
under  the  training  and  blessing  of  God. 
1  Wert  graffed  in.  The  process  of 
grafting  consists  in  inserting  a  scion  or 
a  young  shoot  into  another  tree.  To 
do  this,  a  useless  limb  is  removed  ;  and 
the  ingrafted  limb  produces  fruit  ac 
cording  to  its  new  nature  or  kind,  and 
not  according  to  the  tree  in  which  it 
is  inserted.  In  this  way  a  tree  which 
bears  no  fruit,  or  whose  branches  are 
decaying,  may  be  recovered,  and  be 
come  valuable.  The  figure  of  the  apos 
tle  is  a  very  vivid  and  beautiful  one. 
The  ancient  root  or  stock,  that  of  Abra 
ham,  &c.  was  good.  The  branches — 
the  Jews  in  the  time  of  the  apostle — 
had  become  decayed  and  unfruitful, 
and  broken  off.  The  Gentiles  had 
been  graffed  into  this  stock,  and  had 
restored  the  decayed  vigour  of  the  an 
cient  people  of  God  ;  and  a  fruitless 
church  had  become  vigorous  and  flou 
rishing.  But  the  apostle  soon  pro 
ceeds  to  keep  the  Gentiles  from  exalta 
tion  on  account  of  this.  1  Among 
(hem.  Among  the  branches,  so  as  to 


partake  -with  them  of  the  juices  of  the 
root.  Tf  Partakett  of  the  root.  The 
ingrafted  limb  would  derive  nc'irish- 
ment  from  the  root  as  much  as  though 
it  were  a  natural  branch  of  the  tree. 
The  Gentiles  derived  now  the  benefit 
of  Abraham's  faith  and  holy  labours, 
and  of  the  promises  made  to  him  and 
to  his  seed,  f  Fatness  of  the  olive' 
tree.  The  word  fatness  here  means 
fertility,  fruitf ulness — the  rich  juicec 
of  the  olive  producing  fruit.  See  Judg. 
ix.  9. 

18.  Jioast  not,  &c.     The  tendency 
of  men  is  to  triumph  over  one  that  is 
fallen    and   rejected.     The   danger  of 
pride  and  boasting  on  account  of  pri 
vileges  is  not  less  in  the  church  than 
elsewhere.     Paul  saw  that  some  of  the 
Gentiles  might  be  in  danger  of  exalta 
tion  over  the  fallen  Jews,  and  therefore 
cautions  them  against  it.   The  ingrafted 
shoot,  deriving  all  its  vigour  and  fruit- 
fulness  from  the  stock  of  another  tree, 
ought  not  to  boast  against  the  branches. 
U  Jiut  if  thou  boast.     If  thou  art  so 
inconsiderate  and  wicked,  so  devoid  of 
humility,  and  lifted  up  with  pride,  as 
to  boast,  yet  know  that  there  is  no  oc 
casion  for  it.     If  there  -were  occasion 
for  boasting,  it  would  rather  be  in  the 
root    or    stock    which    sustains    the 
branches ;    least   of  all    can    it   be  in 
those  which  were   graffed   in,   having 
been  before  wholly  unfruitful.    ^  Thou, 
bearest  not  the  root.     The  source  of 
all   your   blessings  is  in   the    ancient 
stock.     It  is  clear  from  this,  that  the 
apostle  regarded   the  church   as  one ; 
and   that  the  Christian  economy  was 
only  a  prolongation  of  the  ancient  dis 
pensation.     The  tree,  even  with  a  part 
of  the  branches  removed,  and  others 
ingrafted,  retains  its  identity,   and   is 
never  regarded  as  a  different  tree. 

19.  Thou -wilt  say  then.  Thou  who 
art  a  Gentile.     ^  The  branches  -were 
broken   ojf,  &c.     The  Jews  were  re 
jected  in  order  that  the  gospel  might  be 
preached  to  the  Gentiles.     This  would 


ROMANS. 


[A  D.UO 


branches  were  broken  off,  that 
1  might  be  grafted  in. 

20  \Vell;  because  of  unbelief 
they  were  broken  off;  and  thou 
standest  by  faith.     Be  not  high- 
minded,  but  fear  :• 

21  For  if  God  spared  not  the 


seem  to  follow  from  what  the  apostle 
had  said  in  ver.  11,  12.  Perhaps  it 
might  be  said  that  there  was  some 
ground  of  exultation  from  the  fact  that 
God  had  rejected  his  ancient  people  for 
the  sake  of  making  a  way  open  to  ad 
mit  the  Gentiles  to  the  church.  The 
objection  'is,  that  the  branches  were 
broken  off  in  order  that  others  might 
be  graffed  in.  To  this  Paul  replies  in 
the  next  verse,  that  this  was  not  the 
reason  why  they  were  rejected,  but 
their  unbelief  was  the  cause. 

20.  Well.  True.  It  is  true  they 
were  broken  off;  but  in  order  to  show 
that  there  was  no  occasion  for  boasting, 
he  adds  that  they  were  not  rejected  in 
order  to  admit  others,  but  because  of 
their  unbelief,  and  that  their  fate  should 
have  a  salutary  impression  on  those 
who  had  no  occasion  for  boasting,  but 
who  might  be  rejected  for  the  same 
cause.  This  is  an  instance  of  remark 
able  tact  and  delicacy  in  an  argument, 
admitting  the  main  force  of  the  remark, 
but  giving  it  a  slight  change  in  accord 
ance  with  the  truth,  so  as  to  parry  its 
force,  and  give  it  a  practical  bearing  on 
the  very  point  which  he  wished  to  en 
force.  \  Thou  standest  by  faith.  The 
continuance  of  these  mercies  to  you 
depends  on  your  fidelity.  If  you  are 
faithful,  they  will  be  preserved  ;  if,  like 
the  Jews,  you  become  unbelieving  and 
unfruitful,  like  them  you  will  be  also 
rejected.  This  fact  should  repress 
boasting,  and  excite  to  anxiety  and 
caution.  ^  He  not  high-minded.  Do 
not  be  elated  in  the  conception  of  your 
privileges,  so  as  to  produce  vain  self- 
confidence  and  hoisting.  ^  But  fear. 
This  fear  stands  opposed  to  the  spirit 
of  boasting  and  self-confidence,  against 
which  he  was  exhorting  them.  It  does 


natural  branches,  take  heed  lest 
he  spare  not  thee. 

22  Behold  therefore  the  good 
ness  and  severity  of  God;  on 
them  which  fell,  severity ;  but 
towards  thee,  goodness ;  if*  thou 
continue  in  his  goodness :  other 

i  HeX3.6,J4;  10.23,38. 

not  mean  terror  or  horror,  but  it  de 
notes  humility,  watchfulness,  and  soli- 
citude  to  abide  in  the  faith.  Do  not 
be  haughty  and  high-minded  against 
the  Jew,  who  has  been  cast  off,  but 
"  demean  yourself  as  a  humble  believer, 
and  one  who  has  need  to  be  continu 
ally  on  his  guard,  and  to  fear  lest  he 
may  fall  through  unbelief,  and  be  cast 
off."  (Stuart.}  We  may  here  learn, 
(1.)  That  there  is  danger  lest  those 
who  are  raised  to  eminent  privileges 
should  become  unduly  exalted  in  their 
own  estimation,  and  despise  others. 
(2.)  The  tendency  of  faith  is  to  pro 
mote  humility  and  a  sense  of  our  depend 
ence  on  God.  (3.)  The  system  of  sal 
vation  by  faith  produces  that  solicitude, 
and  careful  guarding,  and  watchfulness, 
which  is  necessary  to  preserve  us  from 
apostasy  and  ruin. 

21.  for  if  God,  &c.    If  God  did  not 
refrain   from   rejecting  the  Jews  who 
became  unbelievers,  assuredly  he  will 
not  refrain  from  rejecting  you  in  the 
same  circumstances.     It  may  be  sup 
posed  that  he  will  be  quite  as  ready  to 
reject   the  ingrafted   branches,  as   to 
cast  off  those  which  belonged  to  the 
parent  stock.     The   situation  of  the 
Gentiles  is  not  such  as  to  give  them 
any  security  over  the  condition  of  the 
rejected  Jew. 

22.  Behold,  therefore,  &c.   Regard, 
or  contemplate,  for  purposes  of  your 
own  improvement  and  benefit,  the  deal 
ings  of  God.     We  should  look  on  all 
his  dispensations  of  judgment  or  of 
mercy,  and  derive  lessons  from  all  to 
promote  our  own  steadfast  adherence  to 
the  faith  of  the  gospel.  ^  The  goodness. 
The  benevolence  or  mercy  of  God  to 
wards  you  in  admitting  you  to  his  fa 
vour.     This  calls  for  gratitude,  love. 


A.  O.  60.] 


CHAPTER  XI. 


243 


wise 
off 


thou  a  also   shalt  be    cut 


23  And   they  also,   if  *  they 
bide  not  still  in  unbelief,  shall 


confidence.  It  demands  expressions  of 
thanksgiving.  It  should  be  highly  priz 
ed,  in  order  that  it  may  excite  to  dili 
gence  to  secure  its  continuance.  If  The 
severity  of  God.  That  is,  towards  the 
Jews.  The  word  severity  now  sug 
gests  sometimes  the  idea  of  harshness, 
or  even  of  cruelty.  (Webster.}  But 
nothing  of  this  kind  is  conveyed  in  the 
original  word  here.  It  properly  denotes 
cutting  off,  aTTd-rofjiiciv,  from  aTrorsjuvu), 
to  cut  off;  and  is  commonly  applied  to 
the  act  of  the  gardener  or  vinedresser 
in  trimming  trees  or  vines,  and  cutting 
off  the  decayed  or  useless  branches. 
Here  it  refers  to  the  act  of  God  in  cut 
ting  off  or  rejecting  the  Jews  as  useless 
branches ;  and  conveys  no  idea  of  in 
justice,  cruelty,  or  harshness.  It  was  a 
just  act,  and  consistent  with  all  the  per 
fections  of  God.  It  indicated  a  purpose 
to  do  that  which  was  right,  though  the 
inflictions  might  seem  to  be  severe,  and 
though  they  must  involve  them  in  many 
heavy  calamities.  Tf  On  them  -which 
fell,  severity.  On  the  Jews,  who  had 
been  rejected  because  of  their  unbelief. 
f  But  towards  thee,  goodness.  To 
wards  the  Gentile  world,  benevolence. 
The  word  goodness  properly  denotes 
benignity  or  benevolence.  Here  it  sig 
nifies  the  kindness  of  God  in  bestowing 
these  favours  on  the  Gentiles,  f  If 
thou  continue  in  his  goodness.  The 
word  "  his"  is  not  in  the  original.  And 
the  word  goodness  may  denote  integri 
ty,  probity,  uprightness,  as  well  as  fa 
vour.  Rom.  iii.  12,  "There  is  none 
that  doeth  good."  The  Septuagint 
often  thus  uses  the  word.  Ps.  xiii.  1.  3, 
&c.  This  is  probably  the  meaning 
here ;  though  it  may  mean  '  if  thou 
dost  continue  in  a  state  of  favour;' 
that  is,  if  your  faith  and  good  conduct 
shall  be  such  as  to  make  it  proper  for 
God  to  continue  his  kindness  towards 
you.  Christians  do  not  me^it  the  fa- 


be  graffed  in :  for  GoJ  is  able  to 
graff  them  in  again. 

24  For  if  thou  wert  cut  out 
of  the  olive-tree  which  is  wild 


vour  of  God  by  their  faith  and  good 
works  ;  but  their  obedience  is  an  indis 
pensable  condition  on  which  that  favour 
is  to  be  continued.  It  is  thus  that  the 
grace  of  God  is  magnified,  at  the  samr 
time  that  the  highest  good  is  done  to 
man  himself.  ^  Otherivise  thou  also 
shalt  be  cut  off.  Comp.  John  xv.  2. 
The  word  thou  refers  here  to  the  Gen 
tile  churches.  In  relation  to  them  the 
favour  of  God  was  dependent  on  their 
fidelity.  If  they  became  disobedient 
and  unbelieving,  then  the  same  princi 
ple  which  led  him  to  withdraw  his  mer 
cy  from  the  Jewish  people  would  lead 
also  to  their  rejection  and  exclusion. 
And  on  this  principle  God  has  acted  in 
numberless  cases.  Thus  his  favour  was 
withdrawn  from  the  seven  churches  of 
Asia  (Rev.  i — iii.),  from  Corinth,  from 

|  Antioch,  from  Philippi,  and  even  from 

,  Rome  itself. 

23.  And  they  also.  The  Jews.    J  If 
I  they  bide  not,  &c.   If  they  do  not  con- 
j  tinue  in  wilful  obstinacy  and  rejection 

of  the  Messiah.  As  their  unbelief  was 
the  sole  cause  of  their  rejection,  so  if 
that  be  removed,  they  may  be  again  re 
stored  to  the  divine  favour,  f  For  God 
is  able,  &c.  He  has,  (1.)  Power  to 
restore  them,  to  bring  them  back  and 
replace  them  in  his  favour.  (2.)  He 
has  not  bound  himself  utterly  to  reject 
them,  and  for  ever  to  exclude  them. 
In  this  way  the  apostle  reaches  his 
purpose,  which  was  to  show  them  that 
God  had  not  cast  away  his  people,  01 
finally  rejected  the  Jewish  nation,  ver. 
1,  2.  That  God  has  this  power,  the 
apostle  proceeds  to  show  in  the  nex* 
verse. 

24.  For  if  thou.     If  you  who  are 
Gentiles.     J  Wert  cut  out  of.     Or,  if 
thou  wert  of  the  cutting  of  the  wild 
olive-tree.    Tf  Which  is  wild  by  nature. 
Which  is  uncultivated  and  unfruitful. 
That  is,  if  you  were  uitroduced  into  a 


ROMANS, 


by  nature,  and  wert  grafted  con 
trary  to  nature  into  a  good  olive- 
tree;  how  much  more  shall  these, 
which  be  the  natural  branches,  be 
grafted  into  their  own  olive-tree? 


25  For  I 


[A.  D.  60. 
would   not,  breth 


ren,  that  ye  sho-uld  be  ignorant 
of  this  mystery,  lest  ye  should 
be  wise  in  your  own  conceits, 
that  blindness  *  in  part  *  is 

*  or,  hardnets.  a  ver.7.  2Cor.3.11 


state  of  favour  with  God  from  a  condi 
tion  which  was  one  of  enmity  and  hos 
tility  to  him.  The  argument  here  is, 
that  it  was  in  itself  as  difficult  a  thing  to 
reclaim  them,  and  change  them  from 
opposition  to  God  to  friendship,  as  it 
would  seem  difficult  or  impossible  to 
reclaim  and  make  fruitful  the  wild 
olive-tree.  ^  And  wert  graffed  con 
trary  to  nature.  Contrary  to  your 
natural  habits,  thoughts,  and  practices. 
There  was  among  the  Gentiles  no  in 
clination  or  tendency  towards  God. 
This  does  not  mean  that  they  were 
physically  depraved,  or  that  their  dis 
position  was  literally  like  the  wild 
olive ;  but  it  is  used,  for  the  sake  of 
illustration,  to  show  that  their  moral 
character  and  habits  were  unlike  those 
of  the  friends  of  God.  ^  How  much 
more,  &c.  The  meaning  of  this  whole 
verse  may  be  thus  expressed  :  '  If  God 
had  mercy  on  the  Gentiles,  who  were 
outcasts  from  his  favour,  shall  he  not 
much  rather  on  those  who  were  so  long 
his  people,  to  whom  had  been  given 
the  promises,  and  the  covenants,  and  the 
law,  whose  ancestors  had  been  so  many 
of  them  his  friends,  and  among  whom 
the  Messiah  was  born?'  In  some  re 
spects,  there  are  facilities  among  the 
Jews  for  their  conversion,  which  had 
not  existed  among  the  Gentiles.  They 
worship  one  God ;  they  admit  the  au 
thority  of  revelation  ;  they  have  the 
Scriptures  of  the  Old  Testament ;  they 
expect  a  Messiah  ;  and  they  have  a 
habit  of  professed  reverence  for  the  will 
of  God. 

25.  Ignorant  of  this  mystery.  The 
word  mystery  means  properly  that 
^vhich  is  concealed,  hidden,  or  un 
known.  And  it  especially  refers,  in  the 
New  Testament,  to  the  truths  or  doc 
trines  which  God  had  reserved  to  him 
self,  o*  had  not  before  communicated. 


It  does  not  mean,  as  with  us  often,  that 
there  was  any  thing  unintelligible  01 
inscrutable  in  the  nature  of  the  doc 
trine  itself,  for  it  was  commonly  perfect 
ly  plain  when  it  was  made  known. 
Thus  the  doctrine,  that  the  division 
between  the  Jews  and  the  Gentiles 
was  to  be  broken  down,  is  called  a 
mystery,  because  it  had  been,  to  the 
times  of  the  apostles,  concealed,  and 
was  then  revealed  fully  for  the  first 
time.  Rom.  xvi.  25.  Col.  i.  26,  27. 
Comp.  1  Cor.  xv.  51.  Mark  iv.  11. 
Eph.  i.  9  ;  iii.  3.  Thus  the  doctrine 
which  the  apostle  was  stating  was  one 
that  until  then  had  been  concealed,  or 
had  not  been  made  known.  It  does  not 
mean  that  thtre  was  any  thing  unin 
telligible  or  incomptcuensive  in  it,  but 
until  then  it  had  not  been  made  known. 
Tf  Lest  ye  should  be  wise  in  your  own 
conceits.  Paul  communicated  the  truth 
in  regard  to  this,  lest  they  should  at 
tempt  to  inquire  into  it ;  should  specu 
late  about  the  reason  why  God  had 
rejected  the  Jews  ;  and  should  be  elated 
with  the  belief  that  they  had,  by  their 
own  skiL  and  genius,  ascertained  the 
cause.  Rather  than  leave  them  to  vain 
speculations  and  self-gratifiation,  he 
chose  to  cut  short  all  inquiry,  b}  stating 
the  truth  about  their  present  and  future 
state.  Tf  Blindness.  Or  hardness.  See 
ver.  7.  ^  In  part.  Not  totally,  or  en 
tirely.  They  are  not  absolutely  or 
completely  blinded.  This  is  a  qualify 
ing  expression ;  but  it  does  not  denote 
what  part  or  portion,  or  for  what 
time  it  is  to  continue.  It  means  that 
the  blindness  in  respect  to  the  whole 
nation  was  only  partial.  Some  were 
then  enlightened,  and  had  become 
Christians  ;  and  many  more  would  be. 
To  Israel.  To  the  Jews.  1  Unti. 
the  fulness  of  the  Gentiles,  &c.  The 
word  fulness  in  relation  to  the  Jew 


D.  60.J 


CHAPTER  XI. 


245 


happened  to  Israel,  until  the 
fulness  °  of  the  Gentiles  be 
come  in. 

26  And  so  all  Israel  shall  be 

a  Luke  21. 24. 


is  used  in  ver.  12.  It  means  until  the 
abundance  or  the  great  multitude  of 
the  Gentiles  shall  be  converted.  The 
word  is  not  elsewhere  used  in  respect 
to  the  Gentiles  ;  and  it  is  difficult  to 
fix  its  meaning  definitely.  It  doubtless 
refers  to  the  future  spread  of  the  gospel 
among  the  nations ;  to  the  time  when 
it  may  be  said  that  the  great  mass, 
the  abundance  of  the  nations,  shall  be 
converted  to  God.  At  present,  tney 
are,  as  they  were  in  the  times  of  the 
apostle,  idolaters,  so  that  the  mass  of 
mankind  are  far  from  God.  But  the 
Scriptures  have  spoken  of  a  time  when 
the  gospel  shall  spread  and  prevail 
among  ihe  nations  of  the  earth  ;  and  to 
this  the  apostle  refers.  He  does  not 
say,  however,  that  the  Jews  may  not 
be  converted  until  all  the  Gentiles  be 
come  Christians;  for  he  expressly  sup 
poses  (ver.  12 — 15)  that  the  conversion 
of  the  Jews  will  have  an  important  in 
fluence  in  extending  the  gospel  among 
the  Gentiles.  Probably  the  meaning  is, 
that  this  blindness  is  to  continue  until 
great  numbers  of  the  Gentiles  shall  be 
converted  ;  until  the  gospel  shall  be  ex 
tensively  spread  ;  and  then  the  conver 
sion  of  the  Jews  will  be  a  part  of  the 
rapid  spread  of  the  gospel,  and  will  be 
among  the  most  efficient  and  important 
aids  in  completing  the  work.  If  this  is 
the  case,  then  Christians  may  labour 
still  for  their  conversion.  They  may 
seek  that  in  connexion  with  the  effort 
to  convert  the  heathen  ;  and  they  may 
toil  with  the  expectation  that  the  con 
version  of  the  Jews  and  Gentiles  will 
not  be  separate,  independent,  and  dis 
tinct  events ;  but  will  be  intermingled, 
and  will  be  perhaps  simultaneous.  The 
word  fulness  may  denote  such  a  gene 
ral  turning  to  God,  without  affirming 
that  each  individual  shall  be  thus  con 
verted  to  the  Christian  faith. 

26.  And  so.     That  is,  in  this  man 
ner;  or  when  the  great  abundance  of 


saved  :  as  it  is  written,  *  There 
shall  come  out  of  Sion  the  De 
liverer,  and  shall  turn  away  un 
godliness  from  Jacob : 


the  Gentiles  shall  be  converted,  then  al! 
Israel  shall  be  saved.  H  Ml  Israel. 
All  the  Jews.  It  was  a  maxim  among 
the  Jews  that  "  every  Israelite  should 
have  part  in  the  future  age."  (Grotins.) 
The  apostle  applies  that  maxim  to  his 
own  purpose  ;  and  declares  the  sense  in 
which  it  wouJd  be  true.  He  does  not 
mean  to  say  that  every  Jew  of  every 
age  would  be  saved ;  for  he  had  proved 
that  a  large  portion  of  them  would  be, 
in  his  time,  rejected  and  lost.  But  the 
time  would  come  when,  as  a  people, 
they  would  be  recovered ;  when  the 
nation  would  turn  to  God ;  and  when 
it  could  be  said  of  them  that,  as  a  na 
tion,  they  were  restored  to  the  divine 
favour.  It  is  not  clear  that  he  means 
that  even  then  every  individual  of 
them  would  be  saved,  but  the  body 
of  them ;  the  great  mass  of  the  nation 
would  be.  Nor  is  it  said  -when  this 
would  be.  This  is  one  of  the  things 
which  "  the  Father  hath  put  in  his  own 
power."  Acts  i.  7.  He  has  given  us 
the  assurance  that  it  shall  be  done  to 
encourage  us  in  our  efforts  to  save 
them ;  and  he  has  concealed  the  time 
when  it  shall  be,  lest  we  should  relax 
our  efforts,  or  feel  that  no  exertions 
were  needed  to  accomplish  what  must 
take  place  at  a  fixed  time.  TJ  Shall  be 
saved.  Shall  be  recovered  from  their 
rejection ;  be  restored  to  the  divine 
favour ;  become  followers  of  the  Mes 
siah,  and  thus  be  saved  as  all  other 
Christians  are.  ^  Jis  it  is  written. 
Isa.  lix.  20.  The  quotation  is  not 
literally  made,  but  the  sense  of  the 
passage  is  preserved.  The  Hebrew  is, 
"  There  shall  come  to  Zion  a  Redeem 
er,  and  for  those  who  turn  from  ungod 
liness  in  Jacob."  There  can  be  no 
doubt  that  Isaiah  refers  here  to  the 
times  of  the  gospel.  T  Out  of  Zion. 
Zion  was  one  of  the  hills  of  Jerusalem. 
On  this  was  built  the  city  of  David  It 
came  thus  to  denote,  in  general,  the 


246 


ROMANS. 


I  A.  D. 


27  For  *  this  is  my  covenant 


unto  them,    when 
away  their  sins. 


I  shall   take 


a  Jer.31.31,&c.  Heb.10.16. 


church,  or  people  of  God.  And  when 
it  is  said  that  the  Redeemer  should 
come  out  of  Zion,  it  means  that  he 
should  arise  among  that  people,  be  de 
scended  from  themselves,  or  should  not 
be  a  foreigner.  The  LXX.  however 
render  it,  "  the  Redeemer  shall  come 
on  a  ount  of  Zion."  So  the  Chaldee 
paraphrase,  and  the  Latin  Vulgate. 
1  And  shall  turn  away,  &c.  'The 
Hebrew  is,  "  to  those  forsaking  ungod 
liness  in  Jacob."  The  Septuagint  has 
rendered  it  in  the  same  manner  as  the 
apostle. 

27.  For  this  is  my  covenant,  &c. 
This  expression  is  found  immediately 
following  the  other  in  Isa.  lix.  21.  But 
the  apostle  connects  with  it  a  part  of 
another  promise  taken  from  Jer.  xxxi. 
33,  34  ;  or  rather  he  abridges  that 
promise,  and  expresses  its  substance, 
by  adding  "  when  I  shall  take  away 
their  sins."  It  is  clear  that  he  intended 
to  express  the  general  sense  of  the 
promises,  as  they  were  well  known  to 
the  Jews,  and  as  it  was  a  point  con 
cerning  which  he  did  not  need  to  ar 
gue  or  reason  with  them,  that  God  had 
made  a  covenant  with  them,  and  in 
tended  to  restore  them  if  they  were 
cast  off,  and  should  then  repent  and 
turn  to  him.  The  time  and  manner 
in  which  this  shall  be,  is  not  revealed. 
It  may  be  remarked,  however,  that  that 
passage  does  not  mean  that  the  Re 
deemer  shall  come  personally  and 
preach  to  them,  or  reappear  for  the 
purpose  of  recalling  them  to  himself; 
nor  does  it  mean  that  they  will  be  re 
stored  to  the  land  of  their  fathers. 
Neither  of  these  ideas  is  contained  in 
the  passage.  God  will  doubtless  con 
vert  the  Jews,  as  he  does  the  Gentiles, 
i»y  human  means,  and  in  connexion 
with  the  prayers  of  his  people ;  so  that 
the  Gentiles  shall  yet  repay  the  toil 
arid  care  of  the  ancient  Jews  in  pre 
serving  the  Scriptures,  and  preparing 


28  As  concerning  the  gospel, 
they  are  enemies  for  your 
sakes  :  but  as  touching  the  elec- 


the  way  for  the  Messiah  ;  and  both 
shall  rejoice  that  they  were  made  helps 
in  spreading  the  knowledge  of  the 
Messiah. 

28.  As  concerning  the  gospel.  So 
far  as  the  gospel  is  concerned ;  or,  in 
order  to  promote  its  extension  and 
spread  through  the  earth.  Tf  They  are 
enemies.  The  word  enemies  here 
stands  opposed  to  "  beloved  ;"  and  as 
in  one  respect,  to  wit,  on  account  of 
"  election,"  they  were  still  beloved,  i.  e. 
beloved  by  God,  so  in  another  re 
spect  they  were  his  enemies,  i.  c.  op 
posed  to  him,  or  cast  off  frcm  him. 
The  enemies  of  God  denote  all  who 
are  not  his  true  friends.  Col.  i.  21. 
Rom  v.  10.  Comp.  ver.  8.  The  word 
here  is  applied  to  the  Jews  because 
they  had  rejected  the  Messiah ;  had 
become  opposed  to  God ;  and  were 
therefore  rejected  by  him.  1  For  your 
sakes.  For  your  advantage.  Their 
rejection  has  become  the  occasion  by 
which  the  gospel  has  been  preached  to 
you.  Comp.  ver.  11.  19,  20.  1  As 
touching  the  election.  So  far  as  the 
purpose  of  election  is  concerned.  That 
is,  the  election  of  their  fathers  and  of 
the  nation  to  be  the  peculiar  people  of 
God.  \  They  are  beloved.  God 
still  regards  them  with  interest;  has 
purposes  of  mercy  towards  them  ;  in 
tends  still  to  do  them  good.  This  does 
not  mean  that  he  approved  of  their 
conduct  or  character,  or  that  he  had 
for  them  the  same  kind  of  affection 
which  he  would  have  had  if  they  had 
been  obedient  God  does  not  love  a 
sinful  character  ;  but  he  may  have  still 
purposes  of  mercy,  and  regard  men 
with  deep  interest  on  whom  he  intends 
yet  to  bestow  mercy.  ^  For  the  fa 
thers'  sakes.  Comp.  Deut.  x.  15.  He 
had  chosen  their  fathers  to  be  his  peculiar 
people.  He  had  made  many  promises 
to  Abraham  respecting  his  seed,  and 
extended  these  promises  to  hit,  remotest 


A.  D.  »;n/j 


CHAPTER  XL 


247 


tion,  they  are  beloved  *  for  the 


fathers'  sakes. 


a  Deut.10.15. 


posterity.  Though  salvation  is  by 
grace,  and  not  from  human  merit,  yet 
God  has  respect  to  his  covenant  made 
with  the  fathers,  and  will  not  forget 
his  promises.  It  is  not  on  account  of 
any  merit  of  the  fathers  or  of  ancient 
saints,  but  solely  because  God  had 
made  a  covenant  with  them  ;  and  this 
purpose  of  election  would  be  manifest 
to  their  children  in  the  latest  times. 
As  those  contemplated  in  the  covenant 
made  with  Abraham,  God  retained  for 
them  feelings  of  peculiar  interest ;  and 
designed  their  recovery  to  himself.  It 
is  clear  here  that  the  word  election 
does  not  refer  to  external  privileges; 
for  Paul  is  not  teaching  the  doctrine 
that  they  shall  be  restored  to  the  exter 
nal  privileges  of  Jews,  but  that  they 
shall  be  truly  converted  to  God.  Yet 
this  should  not  be  abused  by  others  to 
lead  them  to  security  in  sin.  No  man 
has  any  security  of  happiness,  and  of 
the  favour  of  God,  but  he  who  com 
plies  with  the  terms  of  his  mercy.  His 
commands  are  explicit  to  repent  and 
believe,  nor  can  there  be  safety  except 
in  entire  compliance  with  the  terms  on 
which  he  is  willing  to  bestow  eternal  life. 
29.  For  the  gifts.  The  favours  or 
benefits  which  God  bestows  on  men. 
The  word  ^^tV/u*  properly  denotes 
any  benefit  which  is  conferred  on  an 
other  as  a  mere  matter  of  favour,  and 
not  of  reward.  See  Rom.  v.  15,  16  ; 
vi.  23.  Such  are  all  the  favours  which 
God  bestows  on  sinners,  including  par 
don,  peace,  joy,  sanctification,  and  eter 
nal  life.  ^  And  calling  of  God.  The 
word  calling  (x,x»<ri<;}  here  denotes  that 
act  of  God  by  which  he  extends  an  in- 
vitation  to  men  to  come  and  partake  of 
his  favours,  whether  it  be  by  a  personal 
revelation  as  to  the  patriarchs,  or  by  the 
promises  of  the  gospel,  or  by  the  influ 
ences  of  his  Spirit.  All  such  invita 
tions  or  callings  imply  a  pledge  that 
he  will  bestow  the  favour,  and  will  not 
repent,  or  turn  from  it.  God  never 
draws  or  invites  sinners  to  himself 


29  For   the  gifts  and  calling 
of  God  are  without6  repentance. 

b  Num.23.19. 


without  being  willing  to  bestow  par 
don  and  eternal  life.  The  word  call 
ing  here,  therefore,  has  not  respect  to 
external  privileges,  but  to  that  choosing 
|  of  a  sinner,  and  influencing  him  to 
come  to  God,  which  is  connected  with 
I  eternal  life.  ^  Without  repentance 
|  This  does  not  refer  to  man,  but  to  God. 
j  It  does  not  mean  that  God  confers  his 
I  favours  on  man  without  his  exercising 
i  repentance,  but  that  God  does  not  re 
pent,  or  change,  in  his  purposes  of  be 
stowing  his  gifts  on  man.  What  he 
promises  he  will  fulfil ;  what  he  pur 
poses  to  do,  he  will  not  change  from 
or  repent  of.  As  he  made  piomises  to 
I  the  fathers,  he  will  not  repent  of  them, 
and  will  not  depart  from  them ;  they 
shall  all  be  fulfilled  ;  and  thus  it  was 
certain  that  the  ancient  people  of  God, 
!  though  many  of  them  had  become  re- 
|  bellious,  and  had  been  cast  off,  should 
not  be  forgotten-  and  abandoned.  This 
is  a  general  proposition  respecting 
God,  and  one  repeatedly  made  of  him 
in  the  Scriptures.  See  Num.  xxiii.  19, 
"  God  is  not  a  man,  that  he  should  lie  ; 
neither  the  son  of  man,  that  he  should 
repent :  hath  he  not  said,  and  shall  he 
not  doit?  orhathhe  spoken,  and  shall 
he  not  make  it  good  1"  Ezek.  xxiv.  14. 
1  Sam.  xv.  29.  Ps.  Ixxxix.  35,  36. 
Tit.  i.  2.  Heb.  vi,  18.  James  i.  17.  It 
follows  from  this,  (1.)  That  all  the 
promises  made  to  the  people  of  God 
shall  be  fulfilled.  (2.)  That  his  peo 
ple  need  not  be  discouraged  or  de 
sponding,  in  times  of  persecution 
and  trial.  (3.)  That  none  who  be 
come  his  true  friends  will  be  for 
saken,  or  cast  off.  God  does  not  be 
stow  the  gift  of  repentance  and  faith, 
of  pardon  and  peace,  on  men,  for  a 
temporary  purpose ;  nor  does  he  ca 
priciously  withdraw  them,  and  leave 
the  soul  to  ruin.  When  he  renews  a 
soul,  it  is  with  reference  to  his  own 
glory ;  and  to  withdraw  those  favours, 
and  leave  such  a  soul  once  renewed  to 
I  go  down  to  hell,  would  he  as  much  a 


>48 


ROMANS. 


[A  D.  60 


30  For  as  ye  in  times  a  past 
have   not   believed  *   God,  yet 
have  now  obtained  mercy  through 
their  unbelief: 

31  Even   so  have  these   also 
now  not  believed,  1  that  through 

a  Eph.2.2.  i  or,  ibtytd. 

violation  of  all  the  principles  of  his  na 
ture  as  it  would  be  to  all  the  promises 
of  the  Scripture.  (4.)  For  God  to 
forsake  such  a  soul,  and  leave  it  to 
ruin,  would  imply  that  he  did  repent. 
It  would  suppose  a  change  of  purpose 
and  of  feeling.  It  would  be  the  cha 
racter  of  a  capricious  being,  with  no 
settled  plan  or  principles  of  action  ;  no 
confidence  could  be  reposed  in  him, 
and  his  government  would  be  unwor 
thy  the  affections  and  trust  of  his  in 
telligent  creation. 

30.  For    as    ye.      You  who    were 
Gentiles.     ^    In    times   past.     Before 
the  gospel  was  preached.     This  refers 
to  the  former  idolatrous  and  sinful  state 
of  the  heathen  world.     Comp.  Eph.  ii. 
2.  Acts  xiv.  16.     Tf  Have  not  believed 
God.     Or  have  not  obeyed  God.  This 
was   the  character  of  all  the  heathen 
nations.      1  Yet   have  no-u>   obtained 
mercy.     Have  been  pardoned  and  ad 
mitted  to  the  favour  of  God.  1  Through 
their  unbelief.     By  means  of  the  un 
belief  and  rejection  of  the  Jews.     See 
Note  on  ver.  11. 

31.  Even  so  have  these,  &c.     That 
is,  the  Jews.     ^  That   through  your 
mercy,  &c.     The  immediate  effect  of 
the  unbelief  of  the  Jews  was  to  confer 
salvation  on  the   Gentiles,  or  to  open 
the  way  for  the  preaching  of  the  gospel 
to  them.     But  its  remote  effect  would 
be  to  secure  the  preaching  of  the  gos 
pel  again  to  the  Jews.     Through  the 
mercy,    that    is,   the     compassion    or 
deep  feeling  of  the  converted  Gentiles  ; 
through  the  deep  and  tender  pity  which 
they  would  feel  for  the  blinded  and  de 
graded  Jews;  the  gospel  should  be  again 
carried  to  them,  and   they   should  be 
recalled  to  the  long  lost  favour  of  God. 
Each  party  should  thus  cause  salvation 
to  come  to  the  other — the  Jews  to  ihe 


your  mercy  they  alst    may  ob 
tain  mercy. 

32  For  God  b  hath  9  con- 
eluded  them  all  in  unbelief,  that 
he  might  have  mercy  upon 
all. 

b  c.3.33.  Gal.3.22.       a  or,  ihut  them  all  up  togeiter. 


Gentiles  by  their  unbelief;  but  the 
Gentiles,  in  their  turn,  to  the  Jews  by 
their  belief.  We  may  here  learn,  (1.) 
That  the  Jews  are  to  be  converted  by 
the  instrumentality  of  the  Gentiles.  It 
is  not  to  be  by  miracle,  but  by  the  re 
gular  and  common  way  in  which  God 
blesses  men.  (2.)  That  this  is  to  be 
done  by  the  mercy,  or  compassion  of 
the  Gentiles ;  by  their  taking  pity  on 
the  lost  and  wretched  condition  of  the 
Jewish  people.  (3.)  It  is  to  be  when 
the  abundance  of  the  Gentiles — that 
is,  when  great  numbers  of  the  Gentiles 
— shall  be  called  in.  It  may  be  asked 
here  whether  the  time  is  not  approaching 
for  the  Gentiles  to  make  efforts  to  bring 
the  Jews  to  the  knowledge  of  the  Mes 
siah.  Hitherto  those  efforts  have  been 
unsuccessful ;  but  it  will  not  always  be 
so ;  the  time  is  coming  when  the  pro 
mises  of  God  in  regard  to  them  shall 
be  fulfilled.  Christians  shall  be  moved 
with  deep  compassion  for  the  degraded 
and  forsaken  Jews,  and  they  shall  be 
called  into  the  kingdom  of  God,  arid 
made  efficient  agents  in  extending  the 
gospel  through  the  whole  world.  May 
the  time  soon  come  when  they  shall 
feel  as  they  should,  for  the  rejected  and 
forsaken  children  of  Abraham,  and 
when  their  labours  for  their  conversion 
shall  be  attended  with  success. 

32.  For  God  hath  concluded,  &c. 
The  word  here  translated  "  concluded" 
(finixHUft),  is  rendered  in  the  margin 
"  shut  them  all  up  together."  It  is  pro 
perly  used  in  reference  to  those  who 
are  shut  up  in  prison,  or  to  those  in  a 
city  who  are  shut  up  by  a  besieging 
army.  1  Mace.  v.  5;  vi.  18;  xi.  65; 
xv.  25.  Josh.  vi.  6.  Isa.  xlv.  1.  It  ts 
used  in  the  New  Testament  of  jfish 
taken  in  a  net.  Luke  v.  6,  "  They  en 
closed  a  great  multitude  of  fishes." 


A..  D.  60.] 


CHAPTER  XI. 


249 


33  O  *  the  depth  of  the  riches 
both  of  the  wisdom  and  know 
ledge  of  God  !  How  unsearch- 

Gal.  iii.  22,  "  But  the  Scripture  hath 
concluded  all  under  sin,  that  the  pro 
mise,"  &c.  In  this  place  the  Scripture 
is  declared  to  have  shut  them  up  under 
sin,  i.  e.  declared  them  to  be  sinners ; 
gave  no  hope  of  rescue  by  any  works 
of  their  own ;  and  thus  kept  them  (ver. 
23)  "  shut  up  unto  the  faith  which 
should  afterwards  be  revealed."  All 
are  represented,  therefore,  as  in  prison, 
enclosed  or  confined  by  God,  and  to  be 
liberated  only  in  his  own  way  and 
time.  In  regard  to  the  agency  of  God 
in  this,  we  may  remark,  (1.)  That  the 
word  does  not  mean  that  God  compelled 
them  to  disbelieve  the  gospel.  When, 
in  Gal.  iii.  22,  the  Scripture  is  said  to 
have  included  all  under  sin,  it  is  not 
meant  that  the  Scripture  compelled 
them  not  to  believe.  (2.)  The  word 
does  not  imply  that  the  sin  and 
unbelief  for  which  they  were  shut  up 
were  not  voluntary.  Even  when  a  man 
is  committed  to  prison,  the  crime  which 
brought  him  there  is  voluntary,  and  for 
it  he  is  responsible.  (3.)  The  keeper 
of  a  prison  does  no  wrong  in  confining 
a  criminal ;  or  the  judge  in  condemn- 
.ng  him  ;  or  the  executioner  in  fulfilling 
the  sentence  of  the  law.  So  of  God. 
What  he  does  is  not  to  compel  men  to 
remain  under  unbelief,  but  to  declare 
that  they  are  so ;  so  to  encompass  them 
with  the  proof  of  it  that  they  shall  re 
alize  that  there  is  no  escape  from  the 
evidence  of  it,  and  thus  to  press  on 
them  the  evidence  of  their  need  of  a 
Saviour.  This  he  does  in  relajtion  to 
all  sinners  who  ever  become  converted. 
(4.)  Yet  God  permitted  this ;  suffered 
Jews  and  Gentiles  to  fall  into  unbelief, 
and  to  be  concluded  under  it,  because 
he  had  a  special  purpose  to  answer  in 
leaving  man  to  the  power  of  sin  and 
unbelief.  One  of  thore  purposes  was, 
doubtless,  to  manifest  the  power  of  his 
grace  and  mercy  in  the  plan  of  redemp- 

rtion.  (5.)  In  all  this,  and  in  all  other 
sin,  man  is  voluntary.  He  chooses  his 
tunise  of  evil,  and  God  is  under  no 


able  b  are  his  judgments,  and  his 
ways  past  finding  out ! 


a  Ps.l07.8,&c. 


b  Job  11. 7.  Ps.92.5. 


obligation  to  compel  him  to  do  other 
wise.  Being  under  unbelief,  God  de 
clares  the  fi.ct,  and  avails  himself  of 
it,  in  the  plan  of  salvation  by  grace. 
I'  Them  all.  Both  Jews  and  Gentiles. 
1  In  unbelief  («f).  Unto  unbelief. 
He  has  delivered  them  over  unto  unbe 
lief,  as  a  man  is  delivered  over  into  pri 
son.  This  is  the  literal  meaning  of  the 
expression.  ^  That  he  might  have 
mercy  upon  all.  Mercy  is  favour 
shown  to  the  undeserving.  It  could  not 
have  been  shown  to  the  Jews  and  the 
Gentiles  unless  it  was  before  proved  that 
they  were  guilty.  For  this  purpose 
proof  was  furnished  that  they  were  all 
in  unbelief.  It  was  clear,  therefore, 
that  if  favour  was  shown  to  either,  it 
must  be  on  the  same  ground,  that  of 
mere  undeserved  mercy.  Thus  all  men 
were  on  a  level ;  and  thus  all  might  be 
admitted  to  heaven  without  any  invidi 
ous  distinctions,  or  any  dealings  that 
were  not  in  accordance  with  mercy  and 
love.  "  The  emphasis  in  this  verse  is 
on  the  word  MKHCT.  It  signifies  that 
God  is  under  obligation  to  no  one,  and 
therefore  that  all  are  saved  by  grace, 
because  all  are  equally  ruined."  (  Cal 
vin.*)  It  does  not  prove  that  all  men 
will  be  saved ;  but  that  those  who  are 
saved  shall  be  alike  saved  by  the  mercy 
of  God  ;  and  that  He  intends  to  confer 
salvation  on  Jews  and  Gentiles  on  the 
same  terms.  This  is  properly  the  close 
of  the  argument  of  this  epistle.  By 
several  independent  trains  of  reason 
ing,  the  apostle  had  come  to  the  same 
conclusion,  that  the  Jews  had  no  pecu 
liar  privileges  i.n  regard  to  religion,  that 
all  men  were  on  a  level,  and  that  there 
was  no  hope  of  salvation  for  any  but  in 
the  mercy  of  a  sovereign  God.  This 
conclusion,  and  the  wonderful  train  ol 
events  which  had  led  to  this  state  of 
things,  give  rise  to  the  exclamations 
and  ascriptions  of  praise  with  which 
the  chapter  closes. 

33.    O  the  depth,  &c.     This  passa&  3 
should   have  been   translated  "  O   tha 


250 


tlepth  of  the  riches,  and  of  the  wis 
dom,  and  of  the  knowledge  of  God." 
The  apostle  has  three  subjects  of  admi 
ration.  Our  translation,  by  the  word 
"  both"  introduced  here,  confines  it  to 
two.  The  apostle  wishes  to  express 
his  admiration  of  the  riches  and  the 
wisdom,  and  the  knowledge  of  God. 
So  the  Syriac,  Arabic,  &c.  Our  trans 
lation  has  followed  the  Latin  Vulgate. 
The  word  depth  is  applied  in  the  Scrip 
tures  to  any  thing  vast  and  incompre 
hensible.  As  the  abyss  or  the  ocean 
is  unfathomable,  so  the  word  comes  to 
denote  that  which  words  cannot  ex- 
proas,  or  that  which  we  cannot  compre 
hend.  Ps.  xxxvi.  6,  "  Thy  judgments 
are  a  great  deep."  1  Cor.  ii.  10,  "  The 
Spirit  searcheth. . .  .the  deep  things  of 
God."  Rev.  ii.  24,  "  The  depths  of  Sa 
tan" — the  deep,  profound  cunning  and 
wicked  plans  of  Satan.  \  Riches.  See 
Note,  ver.  12.  The  word  denotes  the 
abundant  blessings  and  mercies  which 
had  been  conferred  on  sinful  men  by 
the  gospel.  These  were  vast  and  won 
derful.  The  pardon  of  sin  ;  the  atone 
ment  ;  the  hope  of  heaven ;  the  peace 
of  the  gospel ;  all  bestowed  on  the  sin 
ful,  the  poor,  the  wretched,  and  the 
dying,  all  bespeak  the  great  mercy  and 
rich  grace  of  God.  So  every  pardoned 
sinner  may  still  exclaim.  The  grace 
of  God  which  pardons  him  is  felt  to  be 
indeed  wonderful,  and  past  comprehen 
sion.  It  is  beyond  the  power  of  lan 
guage  to  express ;  and  all  that  the 
Christian  can  do,  is  to  follow  the  ex 
ample  of  the  apostle,  and  sit  down  in 
profound  admiration  of  the  rich  grace 
of  God.  The  expression  "  the  depth 
of  the  riches"  is  a  Hebraism,  meaning 
the  deep  or  profound  riches,  t  The 
wisdom.  Wisdom  is  the  choice  of  the 
best  means  to  accomplish  the  best  ends. 
The  end  or  design  which  God  had  in 
view  was  to  bestow  mercy  on  all ;  i.  e. 
to  save  men  by  grace,  and  not  by  their 
own  works,  vsr.  32.  He  intended  to 
establish  a  glorious  system  that  should 
present  his  mercy  as  the  prominent 
attribute,  standing  out  in  living  colours 
•n  all  the  scheme  of  salvation.  This 
jvas  to  be  alike  shown  in  relation  to 


ROMANS.  [A.  D.  60. 

Jews    and    Gentiles.     The   wonderful 
wisdom  with  which  this  was  done,  is 
the  object  of  the  apostle's  profound  ad 
miration.    This  wisdom  was  seen,  (1.) 
In  adapting  the  plan  to  the  condition 
ofraan.    All  were  sinners.    The  apos 
tie  in  this  epistle  has  fully  shown  that 
all  had  come  short  of  the  glory  of  God. 
Man  had  no  power  to  save  himself  by 
his  own  wisdom.    The  Jews  and  Gen 
tiles  in  different  ways  had  sought  to 
justify  themselves,  and  had  both  failed. 
God  had  suffered  both  to  make  the  ex 
periment  in   the   most  favourable  cir 
cumstances.     He   had  left  the   world 
for  four  thousand  years  to  make  tho 
trial,    and    then    introduced    the    plan 
of  divine  wisdom,  just  so  as  to  meet 
the  manifest  wants  and  woes  of  men. 
(2.)  This  was  shown  in  his  making 
the    Jews    the    occasion    of    spread 
ing  the  system   among   the   Gentiles. 
They  were  cast  off,  and  rejected ;  but 
the   God   of  wisdom   had  made  even 
this  an  occasion  of  spreading  his  truth. 
(3.)  The  same  wisdom  was  yet  to  be 
seen  in  his  appointing  the  Gentiles  to 
carry  the    gospel   back   to    the   Jews. 
Thus  they  were  to    be   mutual  aids ; 
until  all  their  interests  should  be  blend 
ed,  and  the  entire  race  should  be  united 
in  the  love  of  the  same  gospel,  and  the 
service  of  the  same  God  and  Saviour. 
When,    therefore,   this   profound    and 
wonderful  plan  is   contemplated,  and 
its  history  traced"  from  the  commence 
ment  to  the  end  of  time,  no  wonder 
that  the  apostle  was  fixed  in  admira 
tion  at  the   amazing  wisdom  of  him 
who  devised  it,  and  who  has  made  all 
events  subservient  to  its  establishment 
and  spread  among  men.  ^  And  know 
ledge.      That    is,    foreknowledge,    or 
omniscience.     This    knowledge    was 
manifest,  (1.)  In  the  profound  view  of 
man,   and    acquaintance    with   all  his 
wants  and  woes.   (2.)  In  a  view  of  the 
precise  scheme  that  would  be  fitted  to 
recover  and  save.     (3.)  In  a  view  of 
the  time  and  circumstances  in  which  it, 
would  be  best  to  introduce  the  scheme. 
(4.)  In  a  discernment  of  the  effect  of 
the  rejection  of  the  Jews,  and  of  tLc 
preaching   of  the    gospel   among   the 


A.  D.  GO.] 


CHAPTER  XL 


34  For  a  who  hath  known  the 
mind  of  the  Lord  ?  or  who  hath 
been  his  counsellor  ? 

a  Isa  40.13.  Jer.23.13. 

Gentiles.  Who  but  God  could  see  that 
such  effects  would  follow  the  rejection 
of  the  Jews?  Who  but  he  could  know 
that  the  gospel  should  yet  prevail 
among  all  the  nations  1  We  have  only 
to  think  of  the  changes  in  human 
affairs  ;  the  obstacles  to  the  gospel ;  the 
difficulties  to  be  surmounted  ;  and  the 
vast  work  yet  to  be  done,  to  be  amazed 
at  the  knowledge  which  can  adapt 
such  a  scheme  to  men,  and  which  can 
certainly  predict  its  complete  and  final 
spread  among  all  the  families  of  man. 
K  Ho-w  unsearchable.  The  word  un 
searchable  means  that  which  cannot 
be  investigated  or  fully  understood. 
t  His  judgments.  This  word  in  this 
place  evidently  means  his  arrange' 
ment,  his  plan,  or  proceeding.  It 
sometimes  refers  to  laws ;  at  other 
times  to  the  decision  or  determination 
of  God  ;  at  others  to  the  inflictions  of 
his  justice.  In  this  last  sense  it  is  now 
commonly  used.  But  in  the  case  be 
fore  us,  it  means  his  arrangements  for 
conferring  the  gospel  on  men.  Comp. 
Ps.  xxxvi.  7,  "  His  judgments  are  a 
great  deep."  %  His  -ways.  The  word 
rendered  ways  properly  denotes  a. path, 
or  i  oad  on  which  one  travels.  Hence 
it  comes  also  to  denote  the  course  or 
manner  of  life  in  which  one  moves ;  or 
his  principles,  or  morals  ;  his  doctrine, 
or  teaching,  &c.  Applied  to  God,  it  de 
notes  his  mode  or  manner  of  doing 
things;  the  order,  &c.  of  his  divine 
Providence ;  his  movements,  in  his 
great  plans,  through  the  universe.  Acts 
xiii.  10,  "  Wilt  thou  not  cease  to  per 
vert  the  right  -ways  of  the  Lord!"  to 
oppose,  or  to  render  vain,  his  plan  of 
guiding  and  saving  man.  Heb.  iii.  10, 
"  They  have  not  known  my  ways." 
Ps.  Ixxvii.  19,  "Thy  way  is  in  the 
sea,  thy  footsteps  are  not  known." 
Here  it  refers  particularly  to  his  -way 
or  plan  of  bringing  all  nations  within 
the  reach  of  his  mercy  in  the  gospel. 
f  Past  finding  out.  Literally,  which 


35  Or  J  who  hath  fiist  given 
to  him,  and  it  shall  be  recom 
pensed  unto  him  again  ? 


cannot  be  tracked  or  traced  out.  The 
footsteps  cannot  be  followed.  As  if  his 
path  were  in  the  sea  (Ps.  Ixvii.  19), 
and  the  waves  closed  immediately, 
leaving  no  track,  it  cannot  be  follow 
ed  or  sought  out.  It  is  known  that  he 
has  passed,  but  there  is  no  way  of 
tracing  his  goings.  This  is  a  beautiful 
and  m  striking  figure.  It  denotes  that 
God's  plans  are  deep,  and  beyond  our 
comprehension.  We  can  see  the  proofs 
that  he  is  every  where ;  but  hoiv  it  is, 
we  cannot  comprehend.  We  are  per 
mitted  to  see  the  vast  movements 
around  us ;  but  the  invisible  hand  we 
cannot  see,  nor  trace  the  footsteps  of 
that  mighty  God  who  performs  his 
wonders  on  the  ocean  and  on  the  land. 

34.  For   -who    hath    knotvn  ?    &c. 
This  verse    is    a    quotation,    with    a 
slight  change,  from  Isa.  xl.  13,  "  Who 
hath  directed  the  Spirit  of  the  Lord, 
or   being   his   counsellor  hath    taught 
him'!"     It  is  designed  to  express  the 
infinite    wisdom    and  knowledge    of 
God,  by  affirming  that  no  being  could 
teach  him,   or  counsel  him.     Earthly 
monarchs    have   counsellors   of   state, 
whom  they  may  consult  in  times  of 
perplexity  or  danger.    But  God  has  no 
such  council.     He  sits  alone ;  nor  does 
he  call  in  any  or  all  of  his  creatures  to 
advise   him.     All    created   beings  are 
not  qualified  to  contribute  any  thing  to 
enlighten  or  to  direct  him.     It  is  also 
designed  to  silence  all  opposition  to  his 
plans,  and    to  hush   all    murmurings. 
The  apostle  had   proved  that  this  -was 
the  plan  of  God.    However  mysterious 
and  inscrutable  it  might  appear  to  the 
Jew    or   the    Gentile,  yet  it  wa?   his 
duty  to  submit  to  God,  and  to  confide 
in  his  wisdom,  though  he  was  not  able 
to  trace  the  reason  of  his  doings. 

35.  Or  -who  hath,  &c.     The  senti 
ment  in  this  verse  is  found  substantially 
in  Job  xli.  11,  "Who  hath  prevented 
me,  that  I  should  repay  him."     The 
Hebrew  word  "  prevented"  mean-  to 


252 


ROMANS. 


[A.  D.  60 


30  For  *  of  him,  and  through 
him,  and  to  him,  are  all  things: 


lCor.8.6.  Ccl.1.16. 


anticipate,  to  £ o  before  ;  and  God  usks 
"  who  has  anticipated  me ;  who  has 
conferred  favours  on  me  before  I  have 
on  him  ;  who  has  thus  laid  me  under 
ub.igation  to  him."  This  is  the  sense 
in  which  the  apostle  uses  the  word 
hero.  "Who  has,  by  his  services,  laid 
God  under  obligation  to  recompense  or 
pay  him  again  1  It  is  added  in  Job, 
"  Whatsoever  is  under  the  whole  hea 
ven  is  mine."  Thus  Paul,  contrary 
to  the  prevailing  doctrine  of  the  Jews, 
shows  that  no  one  could  plead  his  own 
merits,  or  advance  with  a  claim  on 
God.  All  the  favours  of  salvation  must 
t>e  bestowed  by  mercy  or  grace.  God 
owned  them  all ;  and  he  had  a  right 
to  bestow  them  when  and  where  he 
pleased.  The  same  claim  to  all  things 
is  repeatedly  made  by  God.  Ex.  xix. 
5.  Deut.  x.  14.  Ps.  xxiv.  1  ;  1.  12. 
t  Shall  be  recompensed.  Repaid  as  a 
matter  of  debt.  None  of  God's  mer 
cies  can  be  conferred  in  that  way  ;  if 
tney  could,  man  could  bring  God  under 
obligation,  and  destroy  the  freeness  and 
benevolence  of  his  favours. 

36.  For  of  him  (tjfa.urov').  Comp.  1 
Cor.  i.  30  ;  viii.  6.  This  expression 
doubtless  means  that  he  is  the  original 
source  and  fountain  of  all  blessings. 
He  is  the  Creator  of  all,  the  rich  "  foun 
tain  from  which  all  streams  of  existence 
take  their  rise."  The  design  of  this 
verse  is  to  show  that  no  creature  has 
any  claim  on  God.  Jews  and  Gentiles 
must  alike  receive  salvation  on  the 
ground  of  his  mercy.  So  far  from 
naving  a  claim  on  God,  the  apostle 
nere  affirms  that  all  things  have  come 
from  him,  and  therefore  all  must  be 
derived  to  us.  Nothing  has  been  pro 
duced  by  chance,  or  hap-hazard  ;  no 
thing  by  created  skill  or  might.  All 
has  been  formed  by  God.;  and  there 
fore  he  has  a  right  to  dispose  of  all. 
^  *itid  through  him  (Ji  sti/rcy).  That 
•s,  by  his  immediate  operating  agency. 
The  former  expression,  "  of  him,"  af» 
drmed  that  he  was  the  original  source 


to  4  whom  be   glory  for  ever, 
Arnen. 


of  all  things ;  this  declares  that  all  are 
by  him,  or  through  him,  as  their  imme 
diate  cause.  It  is  not  merely  by  liis 
plan  or  purpose ;  it  is  by  his  agency, 
by  the  direct  exertion  of  his  power  in 
their  creation  and  bestowment.  By 
his  power  they  are  still  directed  and 
controlled.  Human  agency,  therefoie, 
could  not  lay  him  under  any  obliga 
tion.  He  does  not  need  the  aid  of 
man ;  and  he  did  not  call  in  that  aid 
in  the  creation  and  government  of  the 
world.  He  is  the  independent  Creator 
and  Lord,  and  on  him  none  can  have  a 
claim.  Tf  To  him  («f  a.vror)  This 
expression  denotes  the  final  cause, 
the  reason  or  end  for  which  all  things 
were  formed.  It  is  to  promote  his  ho 
nour  and  glory.  It  is  to  manifest  his 
praise,  or  to  give  a  proper  putting  forth 
of  the  glorious  attributes  of  God  ;  that 
the  exceeding  greatness,  and  goodness, 
and  grandeur  of  his  character  might  be 
evinced.  It  is  not  to  promote  his  hap 
piness,  for  he  was  eternally  happy  ;  not 
to  add  any  thing  to  him,  for  he  is  infi 
nite  ;  but  that  he  might  act  as  God, 
and  have  the  honour  and  praise  that  is 
due  to  God.  As  this  was  the  design 
of  all  things,  so  it  followed  that  the  be 
stowment  of  his  favours  must  be  in  ac 
cordance  with  this — in  such  a  way  as 
to  promote  his  glory  ;  and  not  so  as  to 
consult  the  feelings  or  views  of  either 
Jews  or  Gentiles.  ^  Ml  things.  The 
universe ;  the  creation,  or  still  more 
particularly,  the  things  of  which  the 
apostle  is  discoursing.  He  does  not 
affirm  that  he  is  the  author  of  sin  or 
of  sinful  thoughts  ;  not  that  he  creates 
evil,  or  that  evil  is  designed  to  promote 
his  glory.  The  apostle  is  not  discours 
ing  of  these,  but  of  his  method  of  be 
stowing  his  favours  ;  and  he  says  that 
these  are  to  be  conferred  in  such  a  way 
as  to  promote  his  honour,  and  to  de 
clare  the  praise  of  him  who  is  the  ori 
ginal  source,  the  creator,  and  the  pro 
prietor  of  all  things.  ^  To  -whom  be 
glory.  This  ascription  of  praise  is  the 


A.  D.  60.] 


CHAPTER  XL 


253 


appropriate  close  of  the  argumentative 
part  of  the  epistle,  as  well  as  appro 
priate  to  the  train  of  remarks  into  which 
the  apostle  had  fallen.  It  expresses 
his  hearty  amen  in  concurrence  with 
this  view ;  the  deep  desire  of  a  pious 
man  that  all  might  be  to  God's  glory 
and  honour.  He  had  not  merely  come 
to  it  by  reasoning,  but  it  was  the  sin 
cere  desire  of  his  soul  that  it  might  be 
go.  The  Christian  does  not  merely 
admit  this  doctrine  ;  he  is  not  merely 
driven  to  it  by  argument,  but  it  finds  a 
hearty  response  in  his  bosom.  He  re 
joices  in  it ;  and  sincerely  desires  that 
nil  may  be  to  the  honour  of  God. 
Sinners  are  often  compelled  by  argu 
ment  to  a dmit  it,  but  they  do  not  love 
it.  They  would  rejoice  were  it  other 
wise,  and  be  glad  if  they  were  permit 
ted  rather  to  seek  their  own  glory 
than  that  of  the  living  God.  \  Glory. 
Praise,  honour.  ^  For  ever.  Not 
merely  amid  transitory  events  now, 
but  ever  onward  to  eternity.  This 
will  be  the  case.  There  never  will  be 
a  time  when  the  affairs  of  the  universe 
shall  not  be  conducted  with  reference 
to  the  glory  of  God.  That  honour  and 
glory  shall  shine  brighter  and  brighter, 
and  all  worlds  shall  be  perfectly  adapted 
to  show  his  praise,  and  to  evince  his 
greatness,  goodness,  power,  and  love 
for  ever  and  ever.  Thus  let  it  be,  is 
the  language  of  every  one  that  truly 
loves  him. 

This  closes  the  argumentative  part 
of  the  epistle.  From  the  close  of  this 
chapter  we  may  make  the  following 
observations. 

1.  God  is  infinitely  wise,  and  just, 
and   good.     This   is   seen    in  all    his 
plans  and  doings,  and  especially  in  the 
glorious  plan  of  saving  men. 

2.  It   becomes    man  to  be  humble. 
He  can  see  but   few  of  the   reasons 
of  the  doings  of  an  infinite  God.     He 
is  not  qualified   to  sit  in  judgment  on 
his  plans.     He  is  not  fitted  to  arraign 
him.     There  is  nothing  more   absurt 
than  for  a  man  to  contend  with  God, 
or  to  find   fault  \rith  his  plans;  and 
yet  there  is    nothing  more  common. 
Mar,  speaks,  and  thinks,  and  reasons 

Y 


on  the  great  things  peitaininp  to  the 
divine  mind  and  plan,  as  if  he  were 
qualified  to  counsel  the  being  of  infinite 
wisdom,  and  to  arraign  at  the  bar  of  his 
own  reason  the  being  of  infinite  good 
ness. 

3.  It  is  our  duty  to  be  submissive  to 
God.     His  plans   may    often   require 
him  to  cross  the  path  of  our  pleasures, 
or  to  remove  some  of  our  enjovments. 
He  tries  us  by  requiring  us  to  put  con 
fidence  in  him  where  we  cannot  see 
the  reason  of  his  doings,  and  to  believe 
that  he  is  qualified  for  universal  empire. 
In  all  such  cases  it  is  our  duty  to  submit 
to  his  will.     He  is  seeking  a  grander 
and    nobler   object   than    our   private 
good.     He  is  seeking  the  welfare  of  a 
vast  universe  ;  and  he  best  knows  in 
what  way  that  can  be  promoted. 

4.  God  is  the  creator  and  proprietor 
of  all  things.     It  would  be  possible  to 
prove  this  from  his  works.     But   his 
word  unequivocally  asserts  it.     He  has 
formed,  and  he  upholds,  and  he  directs 
all  things  for  his  glory.     He  who  form 
ed   all  has  a  right  to  all.     He  who  is 
the  source  of  life  has  the  right  to  di 
rect  it,  or   to  withdraw  the   gift.     He 
on  whom  all   depend  has  a  right  to 
homage  and  praise. 

5.  He  has  formed  a  universe  that  is 
eminently  adapted  to  declare  his  glory 
It  evinces  infinite  power  in  its  crea 
tion  ;  and  it  is  fitted  to  fill  the  mind 
with  ever  growing  wonder  and  gladness 
in  its  contemplation.     The  sacred  wri 
ters  were  filled  with  rapture  when  they 
contemplated  it ;  and  all  the  discove 
ries  of  astronomy,  and   geology,  and 
science  in   general,  in  modern  times, 
are  fitted  to  carry  forward  the  wonder, 
and  fill  the  lips  with  new  expressions 
of  praise.     The  universe  is  vast  and 
grand  enough  to  occupy  the  thoughts 
for  ever.    How  little  do  we  know  of  the 
wcnders  of  his  creation,  even  pertain' 
ing  to  this  little  world  ;   to   our  own 
bodies    and   souls;    to   the  earth,    the 
ocean,  the  beast  and   the  reptile,  the 
bird  and  the  insect ;  how  much  less  of 

j  that  amazing  vi<;w  of  worlds  and  sys 
tems  which  modern  astronomy  has 
opened  to  our  veiw , — the  vast  starry 


254 


ROMANS. 


LA.  D.  60 


1 


CHAPTER  XII. 


BESEECH 


you 


therefore. 


brethren,  by  the  mercies  of 


God,  that  ye  present  your  bo 


dies  *  a  living  sacrifice,  holy, 
acceptable  unto  God,  which  is 
your  reasonable  service. 


a  lCcr.6. 15-20. 


frame  which  the  eye  can  penetrate 
for  millions  and  millions  of  miles,  and 
where  it  finds  world  piled  on  world, 
and  system  rising  above  system,  in 
wonderful  order  and  grandeur,  and 
where  the  utmost  power  of  the  tele 
scope  can  as  yet  find  no  bounds. 

6.  Equally  true  is  this  in  his  moral 
government.     The  system  is  such  as 
to  excite  our  wonder  and  praise.     The 
creation  and  control  of  free,  and  active, 
and  mighty  minds  is  as  wonderful  as 
the  creation  and  control  of  matter,  even 
the  vast  masses  of  the  planetary  sys 
tems.     Creation  is  filled  with  minds. 
God  has  peopled  the  worlds  with  con 
scious,  free,   arid  active   intelligences. 
The  wonderful  wisdom  by  which  he 
controls  them  ;  the  amazing  moral  pow 
er  by  which  he  guards  and  binds  them 
to  himself,  by  which  he  restrains  and 
awes  the  rebellious ;  and  the  complete 
subjection  by  which  he  will  bring  all 
yet  at  his  feet,  is  as  much  replete  with 
wonder  as  the  wisdom  and   skill   by 
which    he   framed    the    heavens.     To 
govern    mind   requires    more    wisdom 
and  skill  than  to  govern  matter.     To 
control  angels  and  men  evinces  more 
glory  than  to  roll  the  streams  or  the 
ocean,  or  than  to  propel  and  guide  the 
planets.     And  especially  is  this  true  of 
the  plan  of  salvation.     That  wondrous 
scheme  is  adapted  to  call  forth  eternal 
praise,  and  to  show  for  ever  the  wis 
dom  and  mercv  of  God     Without  such 
a  plan,  we  cannot  see  now  the  Divinity 
could  be  fully  manifested ;  with  that, 
we  see  God  as  God,  vast,  grand,  mighty, 
infinite ;  but  still  seeking  to  do  good, 
and   having  power  to  enter  any  vast 
mass  of  iniquity,  and  to  diffuse  purity 
and  peace  over  the  face  of  an  alienated 
and  dying  world. 

7.  The  salvation  of  sinners  is  not  to 
promote  their  own  glory  primarily,  but 
'hat  of  God     "  He  is  first,  and  he  last ; 
he  is  midst,  and  without  end,"  ;.n  their 


salvation.  God  seeks  his  own  honour 
and  seeks  it  by  their  return  and  theii 
obedience.  But  if  they  -will  not  pro 
mote  his  glory  in  that  way,  they  must 
be  made  to  promote  it  in  their  ruin. 

8.  It  is  the  duty  of  men  to  seek  the 
honour  of  this  infinitely  wise  and  holy 
God.  It  commends  itself  to  every  man's 
conscience.  God  has  formed  us  all; 
and  man  can  have  no  higher  destiny 
and  honour  than  to  be  permitted  to 
promote  and  spread  abroad  through  all 
the  universe  the  knowledge  of  a  Being 
whose  character  is  infinitely  lovely, 
whose  government  is  right,  and  whose 
presence  and  favour  will  diffuse  bless 
ings  of  salvation  and  eternal  peace  on  all 
the  wide  creation  that  will  be  obedient 
to  his  will. 

CHAPTER  XII. 

1.  I  beseech  you.  The  apostle,  hav 
ing  finished  the  argument  of  this  epis 
tle,  proceeds  now  to  close  it  with  a 
practical  or  hortatory  application, 
showing  its  bearing  on  the  duties  of 
life,  and  the  practical  influence  of  reli 
gion.  None  of  the  doctrines  of  the 
gospel  are  designed  to  be  cold  and  bar 
ren  speculations.  They  bear  on  the 
hearts  and  lives  of  men ;  and  the  apos 
tle  therefore  calls  on  those  to  whom  he 
wrote  to  dedicate  themselves  without 
reserve  unto  God.  t  Therefore.  As 
the  effect  or  result  of  the  argument  or 
doctrine.  In  other  words,  the  whole 
argument  of  the  eleven  first  chapters  is 
fitted  to  show  the  obligation  on  us  to 
devote  ourselves  to  God.  From  expres 
sions  like  these,  it  is  clear  that  the  apos 
tle  never  supposed  that  the  tendency 
of  the  doctrines  of  grace  was  to  lead  to 
licentiousness.  Many  nave  affirmed 
that  such  was  the  tendency  of  the  doc 
trines  of  justification  by  faith,  of  elec 
tion  and  decrees,  and  of  the  perseve 
rance  of  the  saints.  But  it  is  plain  that 
Paul  had  no  such  apprehensions.  Af 
ter  Waving  fully  «uted  ami  established 


A.  D.  60.] 


CHAPTER  XII. 


255 


those  doctrines,  he  concludes  that  we 
ought  therefore  to  lead  holy  lives,  and 
on  the  ground  of  them  he  exhorts  men 
to  do  it.  Tf  By  the  mercies  of  God. 
The  word  by  (fix.}  denotes  here  the 
reason  why  they  should  do  it,  or  the 
ground  of  appeal.  So  great  had  been 
the  mercy  of  God,  that  this  constituted 
a  reason  toliy  they  should  present  their 
bodies,  &c.  See  1  Cor.  i.  10.  Rom. 
xv.  30.  The  word  mercies  here  denotes 
favour  shown  to  the  undeserving,  or 
kindness,  compassion,  &c.  The  plural 
is  used  in  imitation  of  the  Hebrew  word 
for  mercy,  which  has  no  singular.  The 
word  is  not  often  used  in  the  New  Tes 
tament.  See  2  Cor.  i.  3,  where  God  is 
called  "  the  Father  of  mercies."  Phil. 
ii.  1.  Col.  iii.  12.  Heb.  x.  28.  The 
particular  mercy  to  which  the  apostle 
here  refers,  is  that  shown  to  those" 
whom  he  was  addressing.  He  had 
proved  that  all  were  by  nature  under 
sin  ;  that  they  had  no  claim  on  God  ; 
and  that  he  had  showed  great  compas 
sion  in  giving  his  Son  to  die  for  them 
in  this  state,  and  in  pardoning  their 
sins.  This  was  a  ground  or  reason 
why  they  should  devote  themselves  to 
God.  ^  That  ye  present.  The  word 
used  here  commonly  denotes  the 
action  of  bringing  and  presenting  an 
animal  or  other  sacrifice  before  an 
altar.  It  implies  that  the  action  was  a 
free  and  voluntary  offering.  Religion 
is  free;  and  the  act  of  devoting  our 
selves  to  God  is  one  of  the  most  free 
that  we  ever  perform.  ^  Your  bodies. 
The  bodies  of  animals  were  offered  in 
eacrifice.  The  apostle  specifies  their 
bodies  particularly  in  reference  to  that 
fact.  Still  the  entire  animal  was  de 
voted  ;  and  Paul  evidently  meant  here 
the  same  as  to  say,  present  TOUBSELVES, 
your  entire  person,  to  the  service  of 
God.  Comp.  1  Cor.  vi.  16.  James  iii. 
6.  It  was  not  customary  or  proper  to 
speak  of  a  sacrifice  as  an  offering  of  a 
soul  or  spirit,  in  the  common  language 
of  the  Jews ;  and  hence  the  apostle  ap 
plied  their  customary  language  of  sa 
crifice  to  the  offering  which  Christians 
were  to  make  of  themselves  to  God. 
1  Ji  living  sacrifice.  A  sacrifice  is 


an  offering  made  to  God  as  an  atone- 
ment  for  sin ;  or  any  offering  made  to 
him  and  his  service  as  an  expression  of 
thanksgiving  or  homage.  It  implies 
that  he  who  offers  it  presents  it  en 
tirely,  releases  all  claim  or  right  to  it, 
and  leaves  it  to  be  disposed  of  for  the 
honour  of  God.  In  the  case  of  an  ani 
mal,  it  was  slain,  and  the  blood  offer 
ed  ;  in  the  case  of  any  other  offering, 
as  the  first-fruits,  &c.  it  was  set  apart 
to  the  service  of  God ;  and  he  who  of 
fered  it  released  all  claim  on  it,  and  sub 
mitted  it  to  God,  to  be  disposed  of  at 
his  will.  This  is  the  offering  which 
the  apostle  entreats  the  Romans  to 
make :  to  devote  themselves  to  God,  as 
if  they  had  no  longer  any  claim  on 
themselves ;  to  be  disposed  of  by  him ; 
to  suffer  and  bear  all  that  he  might  ap 
point;  and  to  promote  his  honour  in 
any  way  which  he  might  command. 
This  is  the  nature  of  true  religion. 
If  Living  (fZ<ra.v).  The  expression 
probably  means  that  they  were  to  de 
vote  the  vigorous,  active  powers  of 
their  bodies  and  souls  to  the  service  of 
God.  The  Jew  offered  his  victim, 
slew  it,  and  presented  it  dead.  It 
could  not  be  presented  again.  In  op 
position  to  this,  we  are  to  present  our 
selves  with  all  our  living,  vital  ener 
gies.  Christianity  does  not  require  a 
service  of  death  or  inactivity.  It  de 
mands  vigorous  and  active  powers  in 
the  service  of  God  the  Saviour.  There 
is  something  very  affecting  in  the  view 
of  such  a  sacrifice ;  in  regarding  life 
with  all  its  energies,  its  intellectual,  and 
moral,  and  physical  powers,  as  one 
long  sacrifice  ;  one  continued  offering 
unto  God.  An  immortal  being  present 
ed  to  him  ;  presented  voluntarily,  with 
all  his  energies,  from  day  to  day,  until 
life  shall  close,  so  that  it  may  be  said 
that  he  has  lived  and  died  an  offering 
made  freely  unto  God.  This  is  religion. 
Holy.  This  means  properly  without 
blemish  or  defect.  No  other  sacrifice 
could  be  made  to  God.  The  Jews 
were  expressly  forbid  to  offer  tl:  which 
was  lame,  or  blind,  or  in  any  way  de 
formed.  Deut.  xv.  21.  Lev.  i.  3.  10; 
iii.  1 ;  xxii.  20.  Deut.  xvii.  1.  Comp. 


256 


ROMANS. 


FA.  D.  60. 


And  3  be  not  conformed  to 


Mai.  i.  8.  If  offered  without  any  of 
these  defects,  k  was  regarded  as  holy, 
i.  e.  appropriately  set  apart,  or  conse 
crated  to  God.  In  like  manner  we  are 
to  consecrate  to  God  our  best  faculties  ; 
the  vigour  of  our  minds,  and  talents, 
and  time.  Not  the  feebleness  of  sick 
ness  merely  ;  not  old  age  alone  ;  not 
time  which  we  cannot  otherwise  em 
ploy,  but  the  first  vigour  and  energies 
of  the  mind  and  body  ;  our  youth,  and 
health,  and  strength.  Our  sacrifice  to 
God  is  to  be  not  divided,  separate ;  but 
it  is  to  be  entire  and  complete.  Many 
are  expecting  to  be  Christians  in  sick 
ness  ;  many  in  old  age ;  thus  purposing 
to  offer  unto  him  the  blind  and  the 
lame.  The  sacrifice  is  to  be  free  from 
sin.  It  is  not  to  be  a  divided,  and  bro 
ken,  and  polluted  service.  It  is  to  be 
with  the  best  affections  of  our  hearts 
and  lives  ^  Acceptable  unto  God. 
They  are  exhorted  to  offer  such  a  sacri 
fice  as  -will  be  acceptable  to  God  ;  that 
is,  such  an  one  as  he  had  just  specified, 
one  that  was  living  and  holy.  No  sa 
crifice  should  be  made  which  is  not 
acceptable  to  God.  The  offerings  of 
the  heathen  ;  the  pilgrimages  of  the 
Mahometans ;  the  self-inflicted  penalties 
of  the  Roman  Catholics,  uncommanded 
by  God,  cannot  be  acceptable  to  him. 
Those  services  will  be  acceptable  to 
God,  and  those  only,  which  he  ap 
points.  Comp.  Col.  ii.  20—23.  Men 
are  not  to  invent  services  ;  or  to  make 
crosses  ;  or  to  seek  persecutions  and 
trials ;  or  to  provoke  opposition.  They 
are  to  do  just  what  God  requires  of 
them,  and  that  will  be  acceptable  to 
God.  And  this  fact,  that  what  we  do 
is  acceptable  to  God,  is  the  highest 
recompense  we  can  have,  It  matters 
little  what  men  think  of  us,  if  God  ap 
proves  what  we  do.  To  please  him 
should  be  our  highest  aim  ;  the  fact 
that  we  do  please  him  is  our  highest 
reward.  1  Which  is  your  reasonable 
service.  The  word  rendered  service 
A'/T^lm)  properly  denotes  -worship, 
01  die  homage  rendered  to  God.  The 


this  world :  but  be  ye  transform 


word  reasonable  with  us  means  that 
which  is  "  governed  by  reason  ;  think 
ing,  speaking,  or  acting  conformably  to 
the  dictates  of  reason"  (Webster');  or 
that  which  can  be  shown  to  be  ration 
al  or  proper.  This  does  not  express 
the  meaning  of  the  original.  That 
word  (xoyatw}  denotes  that  which  per 
tains  to  the  mind,  and  a  reasonable 
service  means  that  which  is  mental,  or 
pertaining  to  reason.  It  stands  opposed, 
not  to  that  which  is  foolish  or  unrea' 
ble,  but  to  the  external  service  of  the 
Jews,  and  such  as  they  relied  on  for 
salvation.  The  worship  of  the  Chris 
tian  is  that  which  pertains  to  the  mind, 
or  is  spiritual ;  that  of  the  Jew  was  ex~ 
lernal.  Chrysostom  renders  this  phrase 
"  your  spiritual  ministry."  The  Syriac, 
"  That  ye  present  your  bodies,  &c.  by 
a  rational  ministry." 

We  may  learn  from  this  verse,  (1.) 
That  the  proper  worship  of  God  is  the 
free  homage  of  the  mind.  It  is  not 
forced  or  constrained.  The  offering  of 
ourselves  should  be  voluntary.  No 
other  can  be  a  true  offering,  and  none 
other  can  be  acceptable.  (2.)  We  are 
to  offer  our  entire  selves,  all  that  we 
have  and  are,  to  God.  No  other  offer 
ing  can  be  such  as  he  will  approve. 
(3.)  The  character  of  God  is  such  as 
should  lead  us  to  that.  It  is  a  charac 
ter  of  mercy  ;  of  long-continued  and 
patient  forbearance,  and  it  should  in 
fluence  us  to  devote  ourselves  to  him. 
(4.)  It  should  be  done  without  delay. 
God  is  as  -worthy  of  such  service  now 
as  he  ever  -will  or  can  be.  He  has 
every  possible  claim  on  our  affections 
and  our  hearts. 

2.  Jind  be  not  conformed,  &c.  The 
word  rendered  conformed  properly 
means  to  put  on  the  form,  fashion,  or 
appearance  of  another.  It  may  refer 
to  any  thing  pertaining  to  the  habit, 
manner,  dress,  style  of  living,  &c.  of 
others.  ^  Of  Ms-world  (TW  suJ>w<rc.W.j>). 
The  word  which  is  commonly  render 
ed  ivorld,  when  applied  to  the  material 
universe,  is  x.c0y*if,  cosmos.  The  word 


A.  D.60.J 


CHAPTER  XII. 


25? 


ed   by   the   renewing   of    your 
mind,  that  ye  may  prove  *  what 

aEph.5.10,17. 

used  here  properly  denotes  an  age,  or 
generation  of  men.  It  may  denote  a 
particular  generation,  or  it  may  be 
applied  to  the  race.  It  is  sometimes 
used  in  each  of  these  senses.  Thus 
here  it  may  mean  that  Christians 
should  not  conform  to  the  maxims, 
habits,  feelings,  &c.  of  a  wicked,  luxu 
rious,  and  idolatrous  age,  but  should  be 
conformed  solely  to  the  precepts  and 
laws  of  the  gospel ;  or  the  same  princi 
ple  may  be  extended  to  every  age,  and 
the  direction  may  be,  that  Christians 
should  not  conform  to  the  prevailing 
habits,  style,  and  manners  of  the  world, 
the  people  who  know  not  God.  They 
are  to  be  governed  by  the  laws  of  the 
Bible ;  to  fashion  their  lives  after  the 
example  of  Christ ;  and  to  form  them 
selves  by  principles  different  from  those 
which  prevail  in  the  world.  In  the  ap 
plication  of  this  rule  there  is  much 
difficulty.  Many  may  think  that  they 
are  not  conformed  to  the  world,  while 
they  can  easily  perceive  that  their 
neighbour  is.  They  indulge  in  many 
things  which  others  may  think  to  be 
conformity  to  the  world,  and  are  op 
posed  to  many  things  which  others 
think  innocent.  The  design  of  this 
passage  is  doubtless  to  produce  a  spirit 
xiiat  should  not  find  pleasure  in  the 
j>On,p  and  vanity  of  the.  world ;  and 
which  will  regard  all  vain  amuse 
ments  and  gayeties  with  disgust,  and 
lead  the  mind  to  find  pleasure  in 
better  things.  ^  Be  ye  transformed. 
The  word  from  which  the  expression 
here  is  derived  means  form,  habit 
(juo'g<}>»).  The  direction  is,  "  put  on 
another  form,  change  the  form  of 
the  world  for  that  of  Christianity." 
This  word  would  properly  refer  to  the 
external  appearance,  but  the  expres 
sion  which  the  apostle  immediately 
uses,  '  renewing  of  the  mind,"  shows 
that  he  did  not  intend  to  use  it  with 
reference  to  that  only,  but  to  the  change 
of  the  whole  man.  The  meaning  is, 
do  not  cherish  a  spirit  devoted  to  the 
Y  2 


is  that  good,  and  acceptable,  and 
perfect  will  of  God. 


world,  following  its  vain  fashions  and 
pleasures,  but  cultivate  a  spirit  attached 
to  God,  and  his  kingdom  and  cause. 
Tf  By  the  renewing.  By  the  making 
neiv  ;  the  changing  into  ne-w  views  and 
feelings.  The  Christian  is  often  repre 
sented  as  a.  neiv  creature.  2  Cor.  v.  17. 
Gal.  vi.  15.  Eph.  iv.  24.  1  Pet.  ii.  2. 
^  Your  mind.  The  word  translated 
mind  properly  denotes  intellect,  as  dis 
tinguished  from  the  will  and  affections. 
But  here  it  seems  to  be  used  as  appli 
cable  to  the  -whole  spirit  as  distinguish 
ed  from  the  body,  including  the  under 
standing,  will,  and  affections.  As  if  he 
had  said,  let  not  this  change  appertain 
to  the  body  only,  but  to  the  soul.  Let  it 
not  be  a  mere  external  conformity,  but 
let  it  have  its  seat  in  the  spirit.  All  ex 
ternal  changes,  if  the  mind  was  not 
changed,  would  be  useless,  or  would  be 
hypocrisy.  Christianity  seeks  to  reign 
in  the  soul ;  and  having  its  seat  there, 
the  external  conduct  and  habits  will  be 
regulated  accordingly.  ^  That  ye  may 
prove.  The  word  used  here  (/wt^a^a) 
is  commonly  applied  to  metals,  to  the 
operation  of  testing,  or  trying  them  by 
the  severity  of  fire,  &c.  Hence  it  also 
means  to  explore,  investigate,  ascer 
tain.  This  is  its  meaning  here.  The 
sense  is,  that  such  a  renewed  mine? 
is  essential  to  a  successful  inquiry  after 
the  will  of  God.  Having  a  disposi 
tion  to  obey  him,  the  mind  will  be 
prepared  to  understand  his  precepts. 
There  will  be  a  correspondence  be- 
iween  the  feelings  of  the  heart  and  his 
will ;  a  nice  tact  or  taste,  which  will 
admit  his  laws,  and  see  the  propriety 
and  beauty  of  his  commands.  A  re 
newed  heart  is  the  best  preparation  for 
studying  Christianity  ;  as  a  man  who 
is  temperate  is  the  best  fitted  to  under 
stand  the  arguments  for  temperance  ; 
the  man  who  is  chaste,  has  most  clearly 
and  forcibly  the  arguments  for  chastity, 
&c.  A  heart  in  love  with  the  fashions 
and  follies  of  the  world  is  ill-fitted  to 
appreciate  the  arguments  for  hurr'litv, 


ROMANS. 


[A.  1)   CO. 


3  For  I  say,  through  the 
grace  given  unto  me,  to  every 
man  that  is  among  you,  not  to 


prayer,  &c.  "  If  any  man  will  do  his 
will,  he  shall  know  )f  the  doctrine 
whether  it  be  of  God."  John  vii.  17. 
The  reason  -why  the  heart  is  renewed 
is  that  we  may  do  the  will  of  God  : 
the  heart  that  is  renewed  is  best  fitted 
to  appreciate  and  understand  his  will. 
f  That  good,  &c.  This  part  of  the 
verse  might  be  rendered,  that  ye  may 
investigate  the  will  of  God,  or  ascertain 
the  will  of  God,  that  which  is  good, 
and  perfect,  and  acceptable.  The  -will 
of  God  relates  to  his  commands  in  re 
gard  to  our  conduct,  his  doctrines  in 
regard  to  our  belief,  his  providential 
dealings  in  relation  to  our  external  cir 
cumstances.  It  means  what  God  de 
mands  of  us,  in  whatever  way  it  may 
be  made  known.  They  do  not  err 
from  his  ways  who  seek  his  guidance, 
and  who,  not  confiding  in  their  own 
wisdom,  but  in  God,  commit  their  way 
to  him.  "  The  meek  will  he  guide  in 
judgment,  and  the  meek  will  he  teach 
his  way."  Ps.  xxv.  9.  The  word  good 
here  is  not  an  adjective  agreeing  with 
"  will,"  but  a  noun.  '  That  ye  may 
find  the  will  of  God,  that  which  is  good 
and  acceptable.'  It  implies  that  that 
thing  which  is  good  is  his  will ;  or  that 
we  may  find  his  will  by  finding  that 
which  is  good  and  perfect.  That  is 
good  which  promotes  the  honour  of 
God  and  the  interests  of  his  universe. 
Tf  Perfect.  Free  from  defect,  stain,  or 
injury.  That  which  has  all  its  parts 
complete,  or  which  is  not  dispropor 
tionate.  Applied  to  religion,  it  means 
that  which  is  consistent,  which  is  car 
ried  out ;  which  is  evinced  in  ail  the 
circumstances  and  relations  of  life. 
\  Acceptable.  That  which  will  be 
pleasing  to  God,  or  which  he  will  ap 
prove.  There  is  scarcely  a  more  diffi 
cult  text  in  the  Bible  than  this,  or  one 
that  is  more  full  of  meaning.  It  in 
volve  the  main  duty  of  religion  to  be 
serrated  Irom  the  world;  and  ex- 


think  of  himself  more  a  highly 
than  he  ought  to  think  ;  but  to 
1  think  soberly,  according  as  God 

e.  c.l  1.20.  i  to  lolriety. 


presses  the  way  in  which  that  duty 
may  be  performed,  and  in  which  we 
may  live  so  as  to  ascertain  and  do  the 
will  of  God.  If  all  Christians  would 
obey  this,  religion  would  be  every 
where  honoured.  If  all  would  separate 
from  the  vices  and  follies,  the  amuse 
ments  and  gayeties  of  the  world,  Christ 
would  be  glorified.  If  all  were  truly 
renewed  in  their  minds,  they  would 
lose  their  relish  for  such  things,  and 
seeking  only  to  do  the  will  of  God, 
they  would  not  be  slow  to  find  it. 

3.  For  I  say.  The  word  "for' 
shows  that  the  apostle  is  about  to  intro 
duce  some  additional  considerations  to 
enforce  what  he  had  just  said;  or  tc 
show  how  we  may  evince  a  mind 
that  is  not  conformed  to  the  world. 
f  Through  the  grace.  Through  the 
favour,  or  in  virtue  of  the  favour  of 
the  apostolic  office.  By  the  authority 
that  is  conferred  on  me  to  declare  the 
will  of  God  as  an  apostle.  See  Note, 
ch.  i.  5.  See  also  Gal.  i.  6.  15  ;  ii.  9. 
Eph.  iii.  8.  1  Tim.  i.  H.  1  Not  to 
think,  «fec.  Not  to  over-estimate  him 
self,  or  to  think  more  of  himself  than 
he  ought  to.  What  is  the  true  stand 
ard  by  which  we  ought  to  estimate 
ourselves  he  immediately  adds.  This 
is  a  caution  against  pride ;  and  in  ex 
hortation  not  to  judge  of  ourselves  by 
our  talents,  wealth,  or  office,  but  tc 
form  another  standard  of  judging  of 
ourselves,  by  our  Christian  character. 
The  Romans  would  probably  be  in 
much  danger  from  this  quarter.  The 
prevailing  habit  of  judging  among  them 
was  according  to  rank,  or  wealth,  or 
eloquence,  or  office.  While  this  habit 
of  judging  prevailed  in  the  woild  around 
them,  there  was,  danger  that  it  might 
also  prevail  in  the  church.  And  the 
exhortation  was  that  they  should  not 
judge  of  their  own  characters  by  the 
usual  modes  amons:  men.  but  by  their 
Christian  -ittamments.  There  18  no 


A    D.  60.] 

hath  dealt  to  every  man  the 
measure  a  of  faith. 

aEph.4.7,&c. 

*in  to  which  men  are  more  prone  than 
an  inordinate  self-valuation  and  pride. 
Instead  of  judging  by  that  which  con 
stitutes  true  excellence  of  character, 
they  pride  themselves  on  that  which  is 
of  no  intrinsic  value ;  on  rank,  and  ti 
tles,  and  external  accomplishments  ;  or 
on  talents,  learning,  or  wealth.  The 
only  true  standard  of  character  pertains 
to  the  principles  of  action,  or  to  that 
which  constitutes  the  moral  nature  of 
the  man ;  and  to  that  the  apostle  calls 
the  Roman  people,  t  But  to  think 
soberly.  Literally,  "  to  think  so  as  to 
act  soberly  or  wisely."  So  to  estimate 
ourselves  as  to  act  or  demean  ourselves 
wisely,  prudently,  modestly.  Those 
who  over-estimate  themselves  are  proud, 
haughty,  foolish  in  their  deportment. 
Those  who  think  of  themselves  as  they 
ought,  are  modest,  sober,  prudent. 
There  is  no  way  to  maintain  a  wise 
and  proper  conduct  so  certain,  as  to 
form  a  humble  and  modest  estimate  of 
our  own  character.  ^  According  as 
God  hath  dealt.  As  God  has  measured 
to  each  one,  or  apportioned  to  each  one. 
In  this  place  the  faith  which  Chris 
tians  have,  is  traced  to  God  as  its  giver. 
This  fact,  that  God  has  given  it,  will 
be  itself  one  of  the  most  effectual  pro 
moters  of  humility  and  right  feeling. 
Men  commonly  regard  the  objects  on 
which  they  pride  themselves  as  things 
of  their  own  creation,  or  as  depending 
on  themselves.  But  let  an  object  be 
regarded  as  the  gift  of  God,  and  it  ceases 
k>  excite  pride,  and  the  feeling  is  at 
once  changed  into  gratitude.  He, 
therefore,  who  regards  God  as  the 
source  of  all  blessings,  and  he  only, 
will  be  a  humble  man.  ^  The  mea 
sure  of  faith.  The  word  faith  here  is 
evidently  put  for  religion,  or  Chris- 
Sanity.  Faith  is  a  main  thing  in  reli 
gion.  It  constitutes  \\.s first  demand, 
«jnd  the  Christian  religion,  therefore,  is 
characterized  by  its  faith,  or  its  con 
fidence  in  God.  See  Mark  xvi.  17. 
(/omn.  Heb.  xi.  Horn,  jv  We  are 


CHAPTER  XII. 


250 


4    For   as    we    have  many  * 
members  in  one  body,  and  all 

fc  lCor.12.4,12. 


not,  therefore,  to  be  elated  in  our  view 
of  ourselves ;  we  are  not  to  judge  ot 
our  own  characters  by  wealth,  or  ta 
lent,  or  learning,  but  by  our  attachment 
to  God,  and  by  the  influence  of  faith 
on  our  minds.  The  meaning  is,  judge 
yourselves,  or  estimate  yourselves,  by 
your  piety.  The  propriety  of  this  rule 
is  apparent,  (1.)  Because  no  <Ain?r 
standard  is  a  correct  one,  or  one  of  va 
lue.  Our  talent,  learning,  rank,  or 
wealth,  is  a  very  improper  rule  by 
which  to  estimate  ourselves.  All  may 
be  wholly  unconnected  with  moral 
worth  ;  and  the  worst  as  well  as  the 
best  men  may  possess  them.  (2.)  God 
will  judge  us  in  the  day  of  judgment 
by  our  attachment  to  Christ  and  his 
cause  (Matt.  xxv.)j  and  that  is  the 
true  standard  by  which  to  estimate 
ourselves  here.  (3.)  Nothing  else  will 
secure  and  promote  humility  but  this. 
All  other  things  may  produce  or  pro 
mote  pride,  but  this  will  effectually  se 
cure  humility.  The  fact  that  God  has 
given  all  that  we  have ;  the  fact 
that  the  poor  and  obscure  may  have  as 
true  an  elevation  of  character  as  our 
selves  ;  the  consciousness  of  our  own 
imperfections  and  short-comings  in  the 
Christian  faith ;  and  the  certainty  that 
we  are  soon  to  be  arraigned  to  try  this 
great  question,  whether  we  have  evi 
dence  that  we  are  the  friends  of  God  ; 
will  all  tend  to  promote  humbleness  of 
mind,  and  to  bring  down  our  usual  in 
ordinate  self-estimation.  If  all  Chris 
tians  judged  themselves  in  this  way,  it 
would  remove  at  once  no  small  part 
ot  the  pride  of  station  and  of  life  from 
the  world,  and  would  produce  deep  at 
tachment  for  those  who  are  blessed 
with  the  faith  of  the  gospel,  though 
they  may  be  unadorned  by  any  of  the 
wealth  or  trappings  which  now  pro 
mote  pride  and  distinctions  among  men. 
4.  For.  This  word  here  denotes  a 
further  illustration  or  proof  of  what  ho 
had  just  before  said.  The  duty  to  which 
he  was  exhorting  the  Roman?  was,  not 


members  have  not  the  same  of 
fice  : 


ROMANS.  [A.  D.  60 

5  So    we,    being   many,  are 
one  body  a  in  Christ,  and  every 

a  Eph.  1.23. 


to  he  unduly  exalted  or  elevated  in  their 
own  estimation.  In  order  to  produce 
proper  humility,  he  shows  them  that 
God  has  appointed  certain  orders  or 
grades  in  the  church ;  that  all  are  use 
ful  in  their  proper  place ;  that  we 
should  seek  to  discharge  our  duty  in 
our  appropriate  sphere ;  and  thus  that 
due  subordination  and  order  would  be 
observed.  To  show  this,  he  introduces 
a  beautiful  comparison  drawn  from  the 
human  body.  There  are  various  mem 
bers  in  the  human  frame ;  all  useful 
and  honourable  in  their  proper  place ; 
and  all  designed  to  promote  the  order, 
and  beauty,  and  harmony  of  the  whole. 
So  the  church  is  one  body,  consisting 
of  many  members,  and  each  is  fitted  to 
be  useful  and  comely  in  its  proper 
place.  The  same  comparison  he  uses 
with  great  beauty  and  force  in  1  Cor. 
xii.  4—31;  also  Eph.  iv.  25;  v.  30. 
In  that  chapter  the  comparison  is  car 
ried  out  to  much  greater  length,  and 
its  influence  shown  with  great  force. 
^  Jlfany  members.  Limbs,  or  parts; 
feet,  hands,  eyes,  ears,  &c.  1  Cor.  xii. 
14,  15.  ^  In  one  body.  Constituting 
one  body  ;  or  united  in  one,  and  mak 
ing  one  person.  Essential  to  the  ex 
istence,  beauty,  and  happiness  of  the 
one  body  or  person.  ^  The  same  of 
fice.  The  same  use  or  design  ;  not  all 
appointed  for  the  same  thing ;  one  is  to 
see,  another  to  hear,  a  third  to  walk 
with,  &c.  1  Cor.  xii.  14—23. 

5.  So  ive,  being  many.  We  who 
are  Christians,  and  who  are  numerous 
as  individuals.  ^  Are  one  body.  Are 
united  together,  constituting  one  socie 
ty  or  one  people,  mutually  dependent, 
and  having  the  same  great  interests  at 
heart,  though  to  be  promoted  by  us 
according  to  our  peculiar  talents  and 
opportunities.  As  the  welfare  of  the 
same  body  is  to  be  promoted  in  one 
manner  by  the  feet,  in  another  by  the 
eye,  &c ;  so  the  welfare  of  the  body 
t>  1  Christ  is  to  be  promoted  by  discharg 
ing  our  duties  in  our  appropriate  sphere, 


as  God  has  appointed  us.  ^  In  Christ. 
One  body,  joined  to  Christ,  :>r  con 
nected  -with  him  as  the  head.  Eph.  i. 
22,  23,  "  And  gave  him  to  be  head  over 
all  things  to  the  church,  which  is  his 
body."  Comp.  John  xv.  1—7.  This 
does  not  mean  that  there  is  any  phy 
sical  or  literal  union,  or  any  destruc 
tion  of  personal  identity,  or  any  thing 
particularly  mysterious  or  unintelligi 
ble.  Christians  acknowledge  him  as 
their  head,  i.  e.  their  lawgiver  ;  their 
counsellor,  guide,  and  Redeemer.  They 
are  bound  to  him  by  peculiarly  tender 
ties  of  affection,  gratitude,  and  friend 
ship  ;  they  are  united  in  him,  i.  e.  in 
acknowledging  him  as  their  common 
Lord  and  Saviour.  Any  other  union 
than  this  is  impossible ;  and  the  sacred 
writers  never  intended  that  expressions 
like  these  should  be  explained  literally. 
The  union  of  Christians  to  Christ  is 
the  most  tender  and  interesting  of  any 
in  this  world,  but  no  more  mysterious 
than  that  which  binds  friend  to  friend, 
children  to  parents,  or  husbands  to 
their  wives.  Comp.  Eph.  v.  23 — 33. 
Tf  JLnd  every  one  members  one  of  an- 
other.  Comp.  1  Cor.  xii.  25,  26.  That 
is,  we  are  so  united  as  to  be  mutually 
dependent;  each  one  is  of  service  to 
the  other ;  and  the  existence  and  office 
of  the  one  is  necessary  to  the  useful 
ness  of  the  other.  Thus  the  members 
of  the  body  may  be  said  to  be  members 
one  of  another  ;  as  the  feet  could  not, 
for  example,  perform  their  functions  or 
be  of  use  if  it  were  not  for  the  eye;  the 
ear,  the  hand,  the  teeth,  &c.  would  be 
useless  if  it  were  not  for  the  other 
members,  which  go  to  make  up  the  en 
tire  persDn.  Thus  in  the  church,  every 
individual  is  not  only  necessary  in  his 
place  as  an  individual,  but  is  needful 
to  the  proper  symmetry  and  action  of 
the  whole.  And  we  may  learn  here, 
(1.)  That  no  member  of  the  church 
of  Christ  should  esteem  himself  to  In 
of  no  importance.  In  his  own  place 
'  he  may  be  of  as  much  consequence  as 


\.  D.  60.] 


CHAPTER  XII. 


26! 


one  members  one  of  another. 

6  Having  then  gifts  differing" 
according   to  the   grace  that   is 

a  lPeU4.10,ll. 


given  to  us,  whether  prophecy, 
let  us  prophesy  according  to  the 
proportion  of  faith ; 


the  man  of  learning,  wealth,  and  talent 
may  be  in  his.  (2.)  God  designed  that 
there  should  be  differences  of  endow 
ments  of  nature  and  of  grace  in  the 
church ;  just  as  it  was  needful  that 
there  should  be  differences  in  the  mem 
bers  of  the  human  body.  (3.)  No  one 
should  despise  or  lightly  esteem  an 
other.  All  are  necessary.  We  can  no 
more  spare  the  foot  or  the  hand  than 
we  can  the  eye ;  though  the  latter 
may  be  much  more  curious  and  strik 
ing  as  a  proof  of  divine  skill.  We  do 
not  despise  the  hand  or  the  foot  any 
more  than  we  do  the  eye ;  and  in  all 
we  should  acknowledge  the  goodness 
and  wisdom  of  God.  See  these  thoughts 
carried  out  in  1  Cor.  xii.  21 — 25. 

6.  Having  then  gifts.  All  the  en 
dowments  which  Christians  have  are 
regarded  by  the  apostle  as  gifts.  God 
has  conferred  them ;  and  this  fact, 
when  properly  felt,  tends  much  to  pre 
vent  our  thinking  of  ourselves  more 
highly  than  we  ought  to  think,  ver.  3. 
For  the  use  of  the  word  rendered  gifts, 
see  ch.  i.  1 1  ;  v.  15,  16  ;  vi.  23  ;  xi.  29. 
1  Cor.  vii.  7 ;  xii.  4.  9. 28,  &c.  It  may 
refer  to  natural  endowments  as  well  as 
to  the  favours  of  grace  ;  though  in  this 
place  it  refers  doubtless  to  the  distinc 
tions  conferred  on  Christians  in  the 
churches,  f  Differing.  It  was  never 
designed  that  all  Christians  should  be 
equal.  God  designed  that  men  should 
have  different  endowments.  The  very 
nature  of  society  supposes  this.  There 
never  was  a  state  of  perfect  equality  in 
any  thing ;  and  it  would  be  impossible 
that  there  should  be,  and  yet  preserve 
society.  In  this,  God  exercises  a  sove 
reignty,  and  bestows  his  favours  as  he 
pleases,  injuring  no  one  by  conferring 
favours  on  others ;  and  holding  me  re 
sponsible  for  the  right  use  of  what  / 
have,  and  not  for  what  may  be  confer 
red  on  my  neighbour,  t  .%+c.ording  to 
the  grace.  That  is,  the  favour,  the 
mercy  that  is  bestowed  on  us.  As  all 


that  we  have  is  a  matter  of  grace,  i* 
should  keep  us  from  pride;  and  it  should 
make  us  willing  to  occupy  our  appropri 
ate  place  in  the  church.  True  honour 
consists  not  in  splendid  endowments,  or 
great  wealth  and  office.  It  consists  in 
rightly  discharging  the  duties  which  God 
requires  of  us  in  our  appropriate  sphere. 
If  all  men  held  their  talents  as  the  gift 
of  God  ;  if  all  would  find  and  occupy 
in  society  the  place  for  which  God  de 
signed  them,  it  would  prevent  no  small 
part  of  the  uneasiness,  the  restlessness, 
the  ambition,  and  misery  of  the  world. 
U  Whether  prophecy.  The  apostle  now 
proceeds  to  specify  the  different  class 
es  of  gifts  or  endowments  which  Chris 
tians  have,  and  to  exhort  them  to  dis 
charge  aright  the  duty  which  results 
from  the  rank  or  office  which  they  held 
in  the  church.  The  first  is  prophecy. 
This  word  properly  means  to  predict 
future  events,  but  it  also  means  to  de 
clare  the  divine  will ;  to  interpret  the 
purposes  of  God  ;  or  to  make  known 
in  any  way  the  truth  of  God,  which  is 
designed  to  influence  men.  Its  first 
meaning  is  to  predict  or  foretell  future 
events ;  but  as  those  who  did  this  were 
messengers  of  God,  and  as  they  com 
monly  connected  with  such  prediction* 
instructions  and  exhortations  in  regard 
to  the  sins,  and  dangers,  and  duties  of 
men,  the  word  came  to  denote  any 
who  warned,  or  threatened,  or  in  any 
way  communicated  the  will  of  God; 
and  even  those  who  uttered  devotional 
sentiments  or  praise.  The  name  in  the 
New  Testament  is  commonly  connect 
ed  with  teachers.  Acts  xiii.  1,  "  There 
were  in  the  church  at  Antioch  certain 
prophets,  and  teachers,  as  Barnabas," 
&c. ;  xv.  32,  "  And  Judas  and  Silas 
being  prophets  themselves,"  &c. ;  xxi 
10,  "A  certain  prophet  named  Aga- 
b^s."  In  1  Cor.  xii.  28,  29,  prophets 
«»re  mentioned  as  a  class  of  teachers 
immediately  after  apostles,  "  And  God 
hath  set  some  in  the  church;  first 


262 


ROMANS. 


[A  D.  60. 


apostles,    secondly  prophets ;    thirdly 
teachers,"    &c.     The    same    clas^    of 
persons  is  again  mentioned  in  1  Cor. 
xiv.  29 — 32.  39.  In  this  place  they  are 
spoken  of  as  being  under  the  influence 
of  revelation,  "  Let  the  prophets  speak 
two  or  three,  and  let  the  other  judge. 
If  any   thing  be  revealed  to  another 
that  sitteth  by,  let  the   first  hold   his 
peace.     And  the  spirits  of  the  prophets 
are  subject  to  the  prophets."  ver.  39, 
"  Covet  to  prophesy,  and  forbid  not  to 
speak   with  tongues."     In    this   place 
endowments  are  mentioned  under  the 
name  of  prophecy  evidently  in  advance 
even  of  the  power  of  speaking  with 
tongues.    Yet  all  these  were  to  be  sub 
ject  to  the  authority  of  the  apostle.     1 
Cor.  xiv.  37.    In  Eph.  iv.  11,  they  are 
mentioned   again    in  the   same  order: 
"  And   he    gave   some   apostles ;    and 
some  prophets ;  and  some  evangelists  ; 
and  some  pastors,  and  teachers,"  &c. 
From    these    passages    the   following 
things  seem  clear  in   relation  to   this 
class  of  persons.     (1.)  They  were  an 
order  of  teachers  distinct  from  the  apos 
tles,  and  next  to  them  in  authority  and 
rank.     (2.)  They  were  under  the  in 
fluence  of  revelation,  or  inspiration  in 
a  certain  sense.     (3.)  They  had  power 
of  controlling  themselves,  and  of  speak 
ing  or  keeping  silence  as  they  chose. 
They   had  the    power   of  using  their 
prophetic  gifts  as  ive  have  the  ordinary 
faculties  of  our  minds ;  and  of  course 
of  abusing  them  also.    This  abuse  was 
apparent  also  in  the  case  of  those  who 
had  the  power  of  speaking  with  tongues. 
1  Cor.  xiv.  2.  4.  6.  11,  &c.    (4.)  They 
were  subject  to  the  apostles.  (5.)  They 
were    superior  to   the  other   teachers 
and  pastors  in  the  church.     (6.)  The 
office  or  the  endowment    was  tempo 
rary,  designed  for  the  settlement  and 
establishment  of  the  church  ;  and  then, 
like  the  apostolic  office,  having  accom 
plished  its  purpose,  to  be  disused,  and 
to  cease.     From  these  remarks,  also, 
will  be  seen  the  propriety  of  regulating 
this    office  by  apostolic  authority ;  or 
statins,  as  the  apostle   does  here,   the 
manner  or  rule  by  which  this  gift  was 
to  be  exercised.      1  According  to  the 


proportion.  This  word  (uvA^Sfiai)  is 
nownere  else  used  in  the  New  Testa 
ment.  The  word  properly  applies  to 
mathematics  (Schlcusner},  and  means 
the  ratio  or  proportion  which  results 
from  comparison  of  one  number  or 
magnitude  with  another.  In  a  large 
sense,  therefore,  as  applied  to  other 
subjects,  it  denotes  the  measure  of  any 
thing.  With  us  it  means  analogy,  or 
the  congruity  or  resemblance  discovered 
between  one  thing  and  another,  as  we 
say  there  is  an  analogy  or  resemblance 
between  the  truths  taught  by  reason 
and  revelation.  (See  Butler's  Analogy.*) 
But  this  is  not  its  meaning  here.  It 
means  the  measure,  the  amount  of 
faith  bestowed  on  them,  for  he  was 
exhorting  them  to  (ver.  3)  "Think 
soberly,  according  as  God  hath  dealt  tc 
every  man  the  measure  of  faith."  The 
word  faith  here  means  evidently,  not 
the  truths  of  the  Bible  elsewhere  re 
vealed  ;  nor  their  confidence  in  God  ; 
nor  their  personal  piety  ;  but  the  extra 
ordinary  endoivment  bestowed  on  them 
by  the  gifts  of  prophecy.  They  were 
to  confine  themselves  strictly  to  that  • 
they  were  not  to  usurp  the  apostolic 
authority,  or  to  attempt  to  exercise 
their  peculiar  office  ;  but  they  were  to 
confine  themselves  strictly  to  the  func 
tions  of  their  office  according  to  the 
measure  of  their  faith,  i.  e.  the  extraor 
dinary  endowment  conferred  on  them. 
The  word  faith  is  thus  used  often  to 
denote  that  extraordinary  confidence  in 
God  which  attended  the  working  of 
miracles,  &c.  Matt.  xvii.  26;  xji.  21 
Luke  xvii.  6.  If  this  be  the  fair  inter 
pretation  of  the  passage,  then  it  is  clear 
;hat  the  interpretation  which  applies  it 
to  systems  of  theology,  and  which  de 
mands  that  we  should  interpret  the 
Bible  so  as  to  accord  whh  the  system,  is 
one  that  is  wholly  unwarranted.  It  is 
to  be  referred  solely  to  this  class  of  re- 
igious  teachers,  without  reference  to 
my  system  of  doctrine,  or  to  any  thing 
which  had  been  revealed  to  any  other 
class  of  men  ;  or  without  affirming  that 
.here  is  any  resemblance  between  "Mie 
ruth  and  another.  All  that  may  be 
rue,  but  it  \?  not  the  truth  taught  in 


A.  D.  60.]  CHAPTER  XII.  263 

7  Or   ministry,  let  us   wait    on  our  ministering;  or  he  that 

seems  to  demand  the  same  interpreta 
tion  here.  *J  On  our  ministering 
Let  us  be  wholly  and  diligently  oc 
cupied  in  this.  Let  this  be  our  great 
business,  and  let  us  give  entire  atten 
tion  to  it.  Particularly  the  connexion 
requires  us  to  understand  this  as  di« 
reeling  those  who  ministered  not  to 
aspire  to  the  office  and  honours  of  those 
who  prophesied.  Let  them  not  think 
of  themselves  more  highly  than  they 
ought,  but  be  engaged  entirely  in  their 
own  appropriate  work,  t  He  that 
teacheth.  This  word  denotes  those  who 
instruct,  or  communicate  knowledge 
It  is  clear  that  it  is  used  to  denote  a 
class  of  persons  different,  in  some  re 
spects,  from  those  who  prophesied  and 
from  those  who  exhorted.  But  in  what 
this  difference  consisted,  is  not  clear. 
Teachers  are  mentioned  in  the  New 
Testament  in  the  grade  next  to  the 
prophets.  Acts  xiii.  1.  1  Cor.  xii.  28, 
29.  Eph.  iv.  11.  Perhaps  the  differ 
ence  between  the  prophets,  the  minis 
ters,  the  teachers,  and  the  exhorters 
was  this,  that  the  first  spake  by  inspira 
tion  ;  the  second  engaged  in  all  the 
functions  of  the  ministry  properly  so 
called,  including  the  administration  of 
the  sacraments  ;  the  teachers  were  em 
ployed  in  communicating  instruction 
simply,  teaching  the  doctrines  of  re 
ligion,  but  without  assuming  the  office 
of  ministers ;  and  the  fourth  exhorted^ 
or  entreated  Christians  to  lead  a  holy 
life,  without  making  it  a  particular 
subject  to  teach,  and  without  pretend 
ing  to  administer  the  ordinances  of 
religion.  The  fact  that  teachers  are  so 
often  mentioned  in  the  New  Testa 
ment,  shows  that  they  were  a  class  by 
themselves.  It  may  be  worthy  of  re 
mark  that  the  churches  in  New  Eng 
land  had,  at  first,  a  class  of  men  who 
were  called  teachers.  One  was  ap 
pointed  to  this  office  in  every  church, 
distinct  from  the  pastor,  whose  propel 
business  it  was  to  instruct  the  congre 
gation  in  the  doctrines  of  religion. 
The  same  thing  exists  substantially 
now  in  most  churches,  in  the  appoint- 


this  passage.  And  it  is  equally  clear 
that  the  passage  is  not  to  be  applied  to 
teachers  now,  except  as  an  illustration 
of  Ihe  general  principle  that  even 
those  endowed  with  great  and  splendid 
talents  are  not  to  over-estimate  them, 
but  to  regard  them  as  the  gift  of  God ; 
to  exercise  them  in  subordination  to 
his  appointment ;  and  to  seek  to  em 
ploy  them  in  the  manner,  the  place, 
wid  to  the  purpose  that  shall  be  ac 
cording  to  his  will.  They  are  to  em 
ploy  them  in  the  purpose  for  -which 
God  gave  them;  AND  FOR  NO  OTHER. 
7.  Or  ministry  (Jbuierta)  This 
word  properly  means  service  of  any 
kind.  Luke  x.  40.  It  is  used  in  re 
ligion  to  denote  the  service  which  is 
rendered  to  Christ  as  the  Master.  It  is 
applied  to  all  classes  of  ministers  in  the 
New  Testament,  as  denoting  their  be 
ing  the  servants  of  Christ ;  and  it  is 
used  particularly  to  denote  that  class 
who  from  this  word  were  called  dea 
cons,  i.  e.  those  who  had  the  care  of  the 
poor,  who  provided  for  the  sick,  and 
who  watched  over  the  external  mat 
ters  of  the  church.  In  the  following 
places  it  is  used  to  denote  the  ministry, 
or  service,  which  Paul  and  the  other 
apostles  rendered  in  their  public  work. 
Acts  i.  17.  25  ;  vi.  4  ;  xii.  25  ;  xx.  24  ; 
xxi.  19.  Rom.  xi.  13  ;  xv.  31.  2  Cor. 
v.  18;  vi.  3.  Eph.  iv.  12.  1  Tim.  i. 
12.  In  a  few  places  this  word  is  used 
to  denote  the  office  which  the  deacons 
fulfilled.  Acts  vi.  1.  Acts  xi.  29.  1 
Cor.  xvi.  15.  2  Cor.  xi.  8.  In  this 
sense  the  word  deacon  (d^sutovo?)  is 
most  commonly  used,  as  denoting  the 
office  which  was  performed  in  providing 
for  the  poor,  and  administering  the 
alms  of  the  church.  It  is  not  easy  to 
say  in  what  sense  it  is  used  here.  I  am 
inclined  to  the  opinion  that  he  did  not 
refer  to  those  who  were  appropriately 
called  deaconz,  but  to  those  engaged  in 
the  office  of  the  ministry  of  the  -word  ; 
whose  business  it  was  to  preach,  and 
thus  to  serve  the  churches.  In  this 
sense  the  word  is  often  used  in  the 
IVcvv  Testament,  and  the  connexion 


»jd4  ROM: 

trachoth,  on  teaching; 

8  Or   he   that   exhorteth,  on 
exhortation:    he    that  1   giveth 

i  or,  impirtetfi.    »  or,  liberally,    o  Ps.101 .    b  2Cor  a  " 


ment  of  Sunday-school  teachers,  whose 
main  business  it  is  to  instruct  the  children 
in  the  doctrines  of  the  Christian  religion. 
It  is  an  office  of  great  importance  to 
the  church  ;  and  the  exhortation  of  the 
apostle  may  be  applied  to  them :  that 
they  should  be  assiduous,  constant,  dili 
gent  in  their  teaching  ;  that  they  should 
confine  themselves  to  their  appropriate 
place  ;  and  should  feel  that  their  office 
is  of  great  importance  in  the  church  of 
God  ;  and  remember  that  this  is  his 
arrangement,  designed  to  promote  the 
edification  of  his  people. 

8.  He  that  exhorteth.  This  word 
properly  denotes  one  who  urges  to  the 
practical  duties  of  religion,  in  distinc 
tion  from  one  who  teaches  its  doctrines. 
One  who  presents  the  -warning's  and 
the  promises  of  God,  to  excite  men  to 
the  discharge  of  their  duty.  It  is  clear 
that  there  were  persons  who  were  re 
cognised  as  engaging  especially  in  this 
duty,  and  who  were  known  by  this  ap 
pellation,  as  distinguished  from  pro 
phets  and  teachers.  How  long  this 
was  continued,  there  is  no  means  of 
ascertaining ;  but  it  cannot  be  doubted 
that  it  may  still  be  expedient,  in  many 
times  and  places,  to  have  persons  desig 
nated  to  this  work.  In  most  churches 
this  duty  is  now  blended  with  the  other 
offices  of  the  ministry.  H  He  that 
giveth.  Margin,  "  imparteth"  The 
word  denotes  the  person  whose  office 
it  was  to  distribute  ;  and  probably  desig 
nates  him  who  distributed  the  alms  of 
the  church,  or  him  who  was  the  deacon 
of  the  congregation.  The  connexion 
requires  that  this  meaning  should  be 
given  to  the  passage ;  and  the  word 
rendered  giveth  may  denote  one  who 
imparts  or  distributes  that  which  has 
been  committed  to  him  for  that  pur 
pose,  as  well  as  one  who  gives  out  of 
his  private  property.  As  the  apostle  is 
speaking  here  of  offices  in  the  church, 
the  former  is  evidently  that  which  is 


[A.  D.  60. 

/e/  /i/m  rfo  it  3  with  simplicity  : 
he  that  ruleth,  with  diligence ; 
he  that  sheweth  mercy,  with 
Tneeri'ulness.* 


intended.  It  was  deemed  an  important 
matter  among  the  early  Christians  to 
impart  liberally  of  their  r.ubstance  to 
support  the  poor,  and  provide  for  the 
needy.  Acts  ii.  44 — 47 ;  iv.  34 — 37  ;  v. 
1—11.  Gal.ii.  10.  Rom.  xv.  26.  2  Cor 
viii.  8;  ix.  2.  12.  Hence  it  became 
necessary  to  appoint  persons  over  these 
contributions,  who  should  be  especially 
charged  with  the  management  ol  them, 
and  who  would  see  that  they  were  pro 
perly  distributed.  Acts  vi.  1 — 6.  These 
were  the  persons  who  were  denomi 
nated  deacons.  Phil.  i.  1.  1  Tim.  iii. 
8.  12.  f  With  simplicity.  See  Matt, 
vi.  22,  "  If  thine  eye  be  single"  &c 
Luke  xi.  34.  The  word  simplicity 
(ttsrxoTHf)  is  used  in  a  similar  sense  to 
denote  singleness,  honesty  of  aim, 
purity,  integrity,  without  any  mixture 
of  a  base,  selfish,  or  sinister  end.  It  re 
quires  the  bestowment  of  a  favour  with 
out  seeking  any  personal  or  selfish 
ends  ;  without  partiality  ;  but  actuated 
only  by  the  desire  to  bestow  them  in 
the  best  possible  manner  to  promote 
the  object  for  which  they  were  given, 
2  Cor.  viii.  2;  ix.  11.  13;  i.  12.  Ej,\ 
vi.  5.  Col.  iii.  22.  It  is  plain  that  when 
property  was  intrusted  to  them,  there 
would  be  danger  that  they  might  be 
tempted  to  employ  it  for  selfish  and 
sinister  ends,  to  promote  their  influ 
ence  and  prosperity ;  and  hence  the 
apostle  exhorted  them  to  do  it  with  a 
single  aim  to  the  object  for  which  it 
was  given.  WeJl  did  h«>  know  that 
there  was  nothing  more  tempting  than 
the  possession  of  wealth,  though  given 
to  be  appropriated  to  others.  And  this 
exhortation  is  applicable  not  only  to 
the  deacons  of  the  churches,  but  to  all 
who  in  this  day  of  Christian  benevo 
lence  are  intrusted  with  monev  to  ad 
vance  the  kingdom  of  the  Lord  Jesus 
Christ.  1  He  that  ruleth.  This  word 
properly  designates  one  who  is  set  over 
others,  or  who  presides  or  rules,  or  one 


A.  D.  60.] 


CHAPTER  XII. 


265 


who  attends  with  diligence  and  care  to 
a  thing.  In  1  Thess.  v.  12,  it  is  used 
in  relation  to  ministers  in  general : 
"  And  we  beseech  you,  brethren,  to 
know  them  which  labour  among  you 
and  are  over  you  in  the  Lord."  1  Tim. 
iii.  4,  5.  12,  it  is  applied  to  the  head 
of  a  family,  or  one  who  diligently  and 
faithfully  performs  the  duty  of  a  fa 
ther  :  "  One  that  ruleth  well  his  own 
house."  1  Tim.  v.  17,  it  is  applied  to 
"  elders"  in  the  church :  "  Let  the 
elders  that  rule  well,"  &c.  It  is  not 
elsewhere  used  except  in  Titus  iii.  8. 
14,  in  a  different  sense,  where  it  is 
translated  "  to  maintain  good  works." 
The  prevailing  sense  of  the  word,  there 
fore,  is  to  rule,  to  preside  over,  or  to 
have  the  management  of.  But  to  what 
class  of  persons  reference  is  had  here, 
and  what  was  precisely  their  duty,  has 
been  made  a  matter  of  controversy,  and 
it  is  not  easy  to  determine.  Whether 
this  refers  to  a  permanent  office  in  the 
church,  or  to  an  occasional  presiding 
in  their  assemblies  convened  for  busi 
ness,  &c.  is  not  settled  by  the  use  of 
the  word.  It  has  the  idea  of  ruling,  as 
in  a  family,  or  of  presiding,  as  in  a 
deliberative  assembly ;  and  either  of 
these  ideas  would  convey  all  that  is 
implied  in  the  original  word.  Comp. 
1  Cor.  xii.  28.  1  With  diligence.  This 
word  properly  means  haste  (Mark  vi. 
25.  Luke  i.  39)  ;  but  it  also  denotes 
industry,  attention,  care.  2  Cor.  vii. 
11,  "  What  carefulness  it  wrought  in 
you."  12,  "  That  o'jr  care  for  you  in 
the  sight  of  God,"  &c.  viii.  7,  8,  (Gr.) 
Heb.  vi.  11.  It  means  here  that  they 
should  be  attentive  to  the  duties  of 
their  vocation,  and  engage  with  ardour 
in  that  which  was  committed  to  them 
to  do.  1  He  that  shoiveth  mercy.  It 
is  probable,  says  Calvin,  that  this  refers 
to  those  who  had  the  care  of  the  sick 
and  infirm,  the  aged  and  the  needy ; 
not  so  much  to  provide  for  them  by 
charity,  as  to  attend  on  them  in  their 
affliction,  and  to  take  care  of  them. 
To  the  deacons  was  committed  the 
dut}  of  distributing  alms,  but  to  others 
that  of  personal  attendance.  This 
ran  hardly  be  called  an  office  '£  the 


technical  sense;  and  yet  it  is  not 
improbable  that  they  were  designated 
to  this  by  the  church,  aal  requested  tc 
perform  it.  There  were  no  hospitals 
and  no  almshouses.  Christians  felt  it 
their  duty  to  show  personal  attention 
to  the  infirm  and  the  sick ;  and  so  im 
portant  was  their  office,  that  it  was 
deemed  worthy  of  notice  in  a  general 
direction  to  the  church.  ^  With  cheer- 
fulness.  The  direction  given  to  those 
who  distributed  alms  was  to  do  it  -with 
simplicity,  with  an  honest  aim  to 
meet  the  purpose  for  which  it  was  in 
trusted  to  them.  The  direction  here 
varies  according  to  the  duty  to  be  per 
formed.  It  is  to  be  done  with  cheerful 
ness,  pleasantness,  joy;  with  a  kind, 
benign,  and  happy  temper.  The  im 
portance  of  this  direction  to  those  in 
this  situation  is  apparent.  Nothing 
tends  so  much  to  enhance  the  value  of 
personal  attendance  on  the  sick  and 
afflicted,  as  a  kind  and  cheerful  tem 
per.  If  any  where  a  mild,  amiable, 
cheerful,  and  patient  disposition  is 
needed,  it  is  near  a  sick  bed,  and  when 
administering  to  the  wants  of  those 
who  are  in  affliction.  And  whenever 
we  may  be  called  to  such  a  service,  we 
should  remember  that  this  is  indispensa 
ble.  If  moroseness,  or  impatience,  or 
fretfulness  is  discovered  in  us,  it  will 
pain  those  whom  we  seek  to  benefit, 
imbitter  their  feelings,  and  render  our 
services  of  comparatively  little  value. 
The  needy  and  infirm,  the  feeble  and 
the  aged,  have  enough  to  bear  without 
the  impatience  and  harshness  of  pro 
fessed  friends.  It  may  be  added  the.t 
the  example  of  the  Lord  Jesus  Christ 
is  the  brightest  which  the  world  has 
furnished  of  this  temper.  Though  con 
stantly  encompassed  by  the  infirm  and 
the  afflicted,  yet  he  was  always  kim', 
and  gentle,  and  mild,  and  has  left  be 
fore  us  exactly  what  the  apostle  meant 
when  he  said,  "he  that  showeth  mcrcy 
with  cheerfulness."  The  example  oi 
the  good  Samaritan  is  also  another  iii 
stance  of  what  is  intended  by  this  di 
rection.  Comp.  2  Cor.  ix.  7,  This 
direction  is  particularly  applicable  to  n 
physician. 


26o 


ROMANS. 


[A.  D.  GO. 


9  Let  love  be  without  dissi 
mulation.  a  Abhor  *  that  which  is 

a  lPet.1.23.            b  Ps.34.14. 

evil  ;  cleave  to  that  which  is  good. 
10  Be  kindly  c  afFectioned  one 

e  lFet.2.17. 

We  have  here  an  account  of  the  es- 
fablishment,  the  order,  and  the  duties 
of  the  different  members  of  the  Chris 
tian  church.  The  amount  of  it  all  is, 
that  we  should  discharge  with  fidelity 
the  duties  which  belong  to  us  in  the 
sphere  of  life  in  which  we  are  placed ; 
and  not  despise  the  rank  which  God 
has  assigned  us ;  not  to  think  of  our 
selves  more  highly  than  we  ought ;  bu-t 
to  act  well  our  part,  according  to  the 
station  where  we  are  placed,  and  the 
talents  with  which  we  are  endowed. 
If  this  were  done,  it  would  put  an  end 
to  discontent,  ambition,  and  strife,  and 
would  produce  the  blessings  of  univer 
sal  peace  and  order. 

9.  Let  love.  The  apostle  proceeds 
to  specify  the  duties  of  Christians  in 
general,  that  they  might  secure  the 
beauty  and  order  of  the  church.  The 
first  which  he  specifies  is  love.  This 
word  here  evidently  refers  to  benevo 
lence,  or  to  good  will  toward  all  man 
kind.  In  ver.  10  he  specifies  the  duty 
of  brotherly  love  ;  and  there  can  be  no 
doubt  that  he  here  refers  to  the  bene 
volence  which  we  ought  to  cherish  to 
wards  air  men.  A  similar  distinction 
is  found  in  2  Pet.  i.  7,  "  And  to  bro 
therly  kindness  add  charity"  i.  e.  be 
nevolence,  or  good  will,  and  kind  feel 
ings  to  others.  ^  Without  dissimula 
tion.  Without  hypocrisy.  Let  it  be 
sincere  and  unfeigned.  Let  it  not 
consist  in  words  or  professions  only, 
but  let  it  be  n.anifested  in  acts  of  kind 
ness  and  in  deeds  of  charity.  1  John 
iii.  18.  Comp.  1  Pet.  i.  22.  Genuine 
benevolence  is  not  that  which  merely 
professes  attachment,  but  which  is 
evinced  by  acts  of  kindness  and  affec 
tion.  Tf  Abhor  that  -which  is  eviL 
The  word  abhor  means  to  hate ;  to 
turn  from  ;  to  avoid.  The  word  evil 
here  has  reference  tc  walice,  or  un- 
kindness,  rather  than  to  evil  in  general. 
The  apostle  is  exhorting  to  love,  or 
kindness ;  and  betioeen  the  direction 
to  fcve  all  men,  and  the  particular  di 


rection  about  brotherly  love,  he  places 
this    general   direction    to    abhor   that 
which  is  evil ;    that  which  is  evil  in 
relation  to  the  subject  under  discus 
sion,    that  is,  malice   or   unkindness. 
The  word  evil  is  not  unfrequently  used 
in  this   limited  sense  to  denote  some 
particular  or  special  evil.  Matt.  v.  37.  39, 
&c.  Comp.  Ps.  xxxiv.  14.  2  Tim.  ii. 
19.    Ps.  xcvii.    10.      1   Thess.  v.  22. 
T  Cleave  to  that  ivhich  is  good.     The 
word  rendered  cleave  to  denotes  pro- 
j  perly    the  act   of  gluing,   or   uniting 
!  firmly  by  glue.     It  is  then  used  to  de- 
!  note  a  very  firm  adherence  to  an  ob 
ject  ;  to  be  firmly  united  to  it.     Here 
it   means    that    Christians    should   be 
firmly  attached  to  that  which  is  good, 
and  not  separate  or  part  from  it.  The 
good  here  referred   to  is   particularly 
that  which  pertains  to  benevolence — to 
all  men,  and  especially  to  Christians. 
It  should  not  be  occasional  only,  or  ir- 
•  regular ;    but  it   should    be   constant, 
!  active,  decided. 

10.  Be  kindly  affectioned.  The 
word  here  used  occurs  nowhere  else 
in  the  New  Testament.  It  properly 
denotes  tender  affection,  such  as  that 
which  subsists  between  parents  and 
children ;  and  it  means  that  Christians 
should  have  similar  feelings  towards 
each  other,  as  belonging  to  the  same 
family,  and  as  united  in  the  same  prin 
ciples  and  interests.  The  Syriac  ren 
ders  this,  "  Love  your  brethren,  and 
love  one  another."  Comp.  1  Pet.  ii.  17. 
f  With  brotherly  love.  Or  in  love  to 
the  brethren.  The  word  denotes  the 
affection  which  subsists  between  bre 
thren.  The  duty  is  one  which  is  often 
presented  in  the  New  Testament,  and 
which  our  Saviour  intended  should  be 
regarded  as  a  badge  of  discipleship. 
See  Note,  John  xiii.  34,  35,  "  By  this 
shall  all  men  know  that  ye  are  my  dis 
ciples,  if  ye  have  love  one  to  another." 
John  xv.  12.  17.  Eph.  v.  2.  1  Thess. 
iv.  9.  1  Pet.  i.  22.  1  John  ii.  7,  8 ;  iii. 
11.23;iv.20,21.  The  apostle  Paul  in 


A.  D.  60.] 


CHAPTER  XII 


267 


to  another *  with  brotherly  love  ; 
in  honour  preferring  a  one  an 
other  ; 

i  or,  in  the  love  of  the  brethren.  a  lPet.5.5. 

this  place  manifests  his  peculiar  man 
ner  of  writing.  He  does  not  simply 
enjoin  brotherly  love,  but  he  adds  that 
it  should  be  kindly  affectioned.  It 
should  be  with  the  tenderness  which 
characterizes  the  most  endearing  na 
tural  relationship.  This  he  expresses 
by  a  word  which  is  made  for  the  occa 
sion  (^xca-Tops/),  blending  love  with 
natural  affection,  and  suffering  it  to  be 
manifest  in  your  intercourse  with  one 
another.  «f  In  honour.  In  showing 
or  manifesting  respect  or  honour.  Not 
in  seeking  honour,  or  striving  after 
respect,  but  in  showing  it  to  one  ano 
ther,  t  Preferring  one  another.  The 
word  preferring  means  going  before, 
leading,  setting  an  example.  Thus  in 
showing  mutual  respect  and  honour, 
they  were  to  strive  to  excel ;  not  to  see 
which  could  obtain  most  honour,  but 
which  could  confer  most,  or  manifest 
most  respect.  Comp.  1  Pet.  i.  5.  Eph. 
v.  21.  Thus  they  were  to  be  studious 
to  show  to  each  other  all  the  respect 
which  was  due  in  the  various  relations 
of  life  ;  children  to  show  proper  respect 
to  parents,  parents  to  children,  servants 
to  their  masters,  &c. ;  and  all  to  strive 
by  mutual  kindness  to  promote  the 
happiness  of  the  Christian  community. 
How  different  this  from  the  spirit  of 
the  world  ;  the  spirit  which  seeks,  not 
to  confer  honour,  but  to  obtain  it ; 
which  aims,  not  to  diffuse  respect,  but 
to  attract  all  others  to  give  honour  to 
us.  If  this  single  direction  were  to  be 
obeyed  in  society,  it  would  put  an  end 
at  once  to  no  small  part  of  the  envy, 
and  ambition,  and  heart-burning,  and 
dissatisfaction  of  the  world.  It  would 
produce  contentment,  harmony,  love, 
and  order  in  the  community  ;  and  stay 
the  progress  of  crime,  and  annihilate 
the  evils  of  strife,  and  discord,  and  ma 
lice.  And  especially,  it  would  give 
order  and  beauty  to  the  church.  It 
would  humble  the  ambition  of  those 
who,  like  Diotrephes,  love  to  have  the 


1 1   Not  slothful  in  business  •,• 
c  fervent  in  spirit ;  serving  the 


d  Lord. 

iActs  20.34,35. 


pre-eminence  (3  John  9),  and  make 
every  man  willing  to  occupy  the  place 
for  which  God  has  designed  him,  and 
rejoice  that  his  brethren  may  be  exalted 
to  higher  posts  of  responsibility  and 
honour. 

11.  Not  slothful.  The  word  ren 
dered  slothful  refers  to  those  who  are 
slow,  idle,  destitute  of  promptness  of 
mind  and  activity.  Comp.  Matt.  xxv. 
16.  \  In  business  (T«  O-JTCV/M).  This 
is  the  same  word  which  in  ver.  8  is 
rendered  diligence.  It  properly  denotes 
haste,  intensity,  ardour  of  mind  ;  and 
hence  also  it  denotes  industry,  labour. 
The  direction  means  that  we  should  be 
diligently  occupied  in  our  proper  employ 
ment.  It  does  not  refer  to  any  parti 
cular  occupation,  but  is  used  in  a  ge 
neral  sense  to  denote  all  the  labour 
which  we  may  have  to  do ;  or  is  a  di 
rection  to  be  faithful  and  industrious 
in  the  discharge  of  all  our  appropriate 
duties.  Comp.  Eccl.  ix.  10.  The  ten 
dency  of  the  Christian  religion  is  to 
promote  industry.  (1.)  It  teaches  the 
value  of  time.  (2.)  Presents  nume 
rous  and  important  things  to  be  done. 
(3.)  It  inclines  men  to  be  conscientious 
in  the  improvement  of  each  moment, 
(4.)  And  it  takes  away  the  mind  from 
those  pleasures  and  pursuits  which  ge 
nerate  and  promote  indolence.  The 
Lord  Jesus  was  constantly  employed 
in  filling  up  the  great  duties  of  his  life, 
and  the  effect  of  his  religion  has  been 
to  promote  industry  wherever  it  has 
spread  both  among  nations  and  indivi 
duals.  An  idle  man  and  a  Christian 
are  names  which  do  not  harmonize. 
Every  Christian  has  enough  to  do  to 
occupy  all  his  time ;  and  he  whose 
life  is  spent  in  ease  and  in  doing  no 
thing,  should  doubt  altogether  his  reli 
gion.  God  has  assigned  us  much  to 
accomplish ;  and  he  will  hold  us  an 
swerable  for  the  faithful  performance  of 
it.  Comp.  John  v.  17  ;  ix.  4.  1  Thess. 
iv.  11.  2  Thess.  iii.  10  12.  All  that 


268 


ROMANS. 


[A.  D.  GO. 


12  Rej-oicmj  •  in  hope  :  pa- 


a  c.5.2,3. 


would  be  needful  to  transform  the  idle, 
and  vicious,  and  wretched,  into  sober 
and  useful  men,  would  be  to  give  to 
them  the  spirit  of  the  Christian  religion. 
See  the  example  of  Paul,  Acts  xx.  34, 
35.  ^  Fervent.  This  word  is  usually 
applied  to  water,  or  to  metals  so  heated 
as  to  bubble,  or  boil.  It  hence  is  used 
to  denote  ardour,  intensity,  or  as  we 
express  it,  a  g<.oiu, — meaning  intense 
zeal.  Acts  xviii.  25.  f  In  spirit.  In 
your  mind  or  heart.  The  expression 
is  used  to  denote  a  mind  filled  with  in 
tense  ardour  in  whatever  it  is  engaged. 
It  is  supposed  that  Christians  would 
first  find  appropriate  objects  for  their 
labour,  and  then  engage  in  them  with 
intense  ardour  and  zeal.  1  Serving. 
Regarding  yourselves  as  the  servants  of 
the  Lord.  This  direction  is  to  be  un 
derstood  as  connected  with  the  pre 
ceding,  and  as  growing  out  of  it.  They 
were  to  be  diligent  and  fervid,  and  in 
doing  so  were  to  regard  themselves  as 
serving  the  Lord,  or  to  do  it  in  obedi 
ence  to  the  command  of  God,  and  to 
promote  his  glory.  The  propriety  of 
this  caution  may  easily  be  seen.  (1.) 
The  tendency  of  worldly  employments 
is  to  take  off  the  affections  from  God. 
(2.)  Men  are  prone  to  forget  God  when 
deeply  engaged  in  their  worldly  em 
ployments.  It  is  proper  to  recall  their 
attention  to  him.  (3.)  The  right  dis 
charge  of  our  duties  in  the  various  em 
ployments  of  life  is  to  be  regarded  as 
serving  God.  He  has  arranged  the 
order  of  things  in  this  life  to  promote 
employment.  He  has  made  industry 
essential  to  happiness  and  success ;  and 
hence  to  be  industrious  from  proper 
motives  is  to  be  regarded  as  acceptable 
service  of  God.  (4.)  He  has  required 
that  all  such  employments  should  be 
conducted  with  reference  to  his  will 
and  to  his  honour.  1  Cor.  x.  31.  Eph 
vi.  5.  Col.  Hi.  17.  22—24.  1  Pet.  iv. 
11.  The  meaning  of  the  whole  verso 
is,  that  Christians  should  be  industrt 
uus,  should  be  ardently  engaged  in 
some  lawful  emplo7ment,  and  that 


tient  *  in  tribulation  ;  continuing 
c  instant  in  prayer  ; 


they  should  pursue  it  with  reference  to 
the  will  of  God,  in  obedience  to  his 
commands,  and  to  his  glory. 

12.  Rejoicing  in  hope.  That  is,  in 
the  hope  of  eternal  life  and  glory  which 
the  gospel  produces.  See  Notes  on  ch. 
v.  2,  3.  f  Patient  in  tribulation.  In 
affliction  patiently  enduring  all  that 
may  be  appointed.  Christians  may  be 
enabled  to  do  this  by  the  sustaining 
influence  of  their  hope  of  future  glory  ; 
of  being  admitted  to  that  world  where 
there  shall  be  no  more  death,  and  where 
all  tears  shall  be  wiped  away  from  their 
eyes.  Rev.  xxi.  4;  vii.  17.  Comp.  James 
i.  4.  See  the  influence  of  hope  in  sus 
taining  us  in  affliction  more  fully  con 
sidered  in  the  Notes  on  ch.  viii.  18 — 
28.  ^f  Continuing  instant  in  prayer. 
That  is,  be  persevering  in  prayer.  See 
Col.  iv.  2.  See  Notes,  Luke  xviii.  1. 
The  meaning  of  this  direction  is,  that 
in  order  to  discharge  aright  the  duties 
of  the  Christian  life,  and  especially  to 
maintain  a  joyful  hope,  and  to  be  sus 
tained  in  the  midst  of  afflictions,  it  is 
necessary  to  cherish  a  spirit  of  prayer, 
and  to  live  near  to  God.  How  often  a 
Christian  should  pray,  the  Scriptures 
do  not  inform  us.  Of  David  we  are 
told  that  he  prayed  seven  times  a  day 
(Ps.  cxix.  164)  ;  of  Daniel,  that  he  was 
accustomed  to  pray  three  times  a  day 
(Dan.  vi.  10)  ;  of  our  Saviour  we  have 
repeated  instances  of  his  praying  men 
tioned  ;  and  the  same  of  the  apostles. 
The  following  rules,  perhaps,  may 
guide  us  in  this.  (1.)  Every  Christian 
should  have  some  time  allotted  for  this 
service,  and  some  place  where  he  may 
be  alone  with  God.  (2.)  It  is  not  easy, 
perhaps  not  possible,  to  maintain  a  life 
of  piety  without  regular  habits  of  se 
cret  devotion.  (3.)  The  morning,  when 
we  have  experienced  God's  protecting 
care,  when  the  mind  is  fresh,  and  the 
thoughts  are  as  yet  clear  and  unoccupied 
with  the  world,  when  we  go  forth  to 
the  duties,  trials,  and  temptations  of  the 
day ,  and  the  evening,  when  we  have 
agaia  experienced  his  goodness,  and 


A.  D.  60.  J 


CHAPTER  XIL 


269 


13   Distributing  a  to   the   ne- 

a  Ps.41.1.  Heb.13.16.  b  Heb.13.2.  lPet.4.9. 


are  about  to  commit  ourselves  to  his 
protecting  care,  and  when  we  need  his 
pardoning  mercy  for  the  errors  and 
follies  of  the  day,  seem  to  be  times 
which  commend  themselves  to  all  as 
appropriate  seasons  for  private  devo 
tion.  (4.)  Every  person  will  also  find 
other  times  when  private  prayer  will  be 
needful,  and  when  he  will  be  inclined 
to  it.  In  affliction,  in  perplexity,  in 
moments  of  despondency,  in  danger, 
and  want,  in  disappointment,  and  in 
the  loss  of  friends,  we  shall  feel  the 
propriety  of  drawing  near  to  God,  and 
of  pouring  out  the  heart  before  him. 
(5.)  Besides  this,  every  Christian  is 
probably  conscious  of  times  when  he 
feels  peculiarly  inclined  to  pray ;  he 
feels  just  like  praying  ;  he  has  a  spi 
rit  of  supplication ;  and  nothing  but 
prayer  will  meet  the  instinctive  desires 
of  his  bosom.  We  are  often  conscious 
of  an  earnest  desire  to  see  and  con 
verse  with  an  absent  friend,  to  have 
communion  with  those  we  love ;  and 
we  value  such  fellowship  as  among  the 
happiest  moments  of  life.  So  with  the 
Christian.  He  may  have  an  earnest 
desire  to  have  communion  with  God ; 
his  heart  pants  for  it ;  and  he  cannot 
resist  the  propensity  to  seek  him,  and 
pour  out  his  desires  before  him.  Com 
pare  the  feelings  expressed  by  David  in 
Ps.  xlii.  1,2,  "  As  the  hart  panteth  after 
the  water-brooks,  so  panteth  my  soul 
after  thee,  O  God.  My  soul  thirsteth 
for  God,  for  the  living  God  ;  when  shall 
I  come  and  appear  before  God."  Comp. 
Ps.  Ixiii.  1.  Such  seasons  should  be 
improved ;  they  are  the  "  spring  times"  of 
our  piety  ;  and  we  should  expand  every 
sail,  that  we  may  be  "  filled  with  all  the 
fulness  of  God."  They  are  happy, 
blessed  moments  of  our  life ;  and  then 
devotion  is  sweetest  and  most  pure ; 
and  tnen  the  soul  knows  what  it  is  to 
have  felloiuship  with  the  Father  and 
with  his  Son  Jesus  Christ.  1  John  i.  3. 
(6.)  In  addition  to  all  this,  Christians 
may  be  in  the  habit  of  praying  to  God 
without  the  formality  of  retirement. 


cessity  of  saints  ;  given  to  hos 
pitality.6 


God  looks  upon  the  heart ;  and  the 
heart  may  pour  forth  its  secret  desires 
to  Him  even  when  in  business,  when 
conversing  with  a  friend,  when  walk 
ing,  when  alone,  and  when  in  society. 
Thus  the  Christian  may  live  a  life  of 
prayer;  and  it  shall  be  one  of  the 
characteristics  of  his  life  that  he  prays  ! 
By  this  he  shall  be  known  ;  and  in  this 
he  shall  learn  the  way  to  possess  peace 
in  religion. 
"  In  every  joy  that  crowns  my  days, 

In  every  pain  I  bear, 
My  heart  shall  find  delight  in  praise, 

Or  seek  relief  in  prayer. 
"  When  gladness  wings  myfavour'd  hour: 

Thy  love  my  thoughts  shall  fill, 
Resign'd  when  storms  of  sorrow  lower, 

My  soul  shall  meet  thy  will. 
"  My  lifted  eye,  without  a  tear 

The  gathering  storm  shall  see 
My  steadfast  heart  shall  know  no  fear ; 

That  heart  shall  rest  on  thee." 

13.  Distributing.  The  word  used 
here  denotes  having  things  in  common 
(XGMWVOUVTS?).  It  means  that  they  should 
be  communicative,  or  should  regard 
their  property  as  so  far  common  as  to 
supply  the  wants  of  others.  In  the 
earliest  times  of  the  church,  Christians 
had  all  things  in  common  (Notes,  Acts 
ii.  44),  and  felt  themselves  bound  to 
meet  all  the  wants  of  their  brethren. 
One  of  the  most  striking  effects  of 
Christianity  was  to  loosen  their  grasp 
on  property,  and  dispose  them  to  im 
part  liberally  to  those  who  had  need. 
The  direction  here  does  not  mean  that 
they  should  literally  have  all  things  in 
common  ;  that  is,  to  go  back  to  a  state 
of  savage  barbarity ;  but  that  they 
should  be  liberal,  should  partake  of 
their  good  things  with  those  who  were 
needy.  Comp.  Gal  vi.  6.  Rom.  xv.  27. 
Phil.  iv.  15.  1  Tirv  vi.  18.  1  To  the 
necessity.  To  the  ivants.  That  is, 
distribute  to  them  such  things  as  they 
need,  food,  raiment,  &c.  This  com 
mand,  of  course,  has  reference  to  the 
poor.  ^  Of  saints.  Of  Christians, 
or  the  friends  of  God.  They  are  called 
saints  as  being  holy  (d>/oO,  or  conso- 


270 


ROMANS. 


[A.  D.  GO. 


crated  to  God.  This  duty  of  rendering 
aid  to  Christians  especially,  does  not 
interfere  with  the  general  love  of  man 
kind.  The  law  of  the  New  Testament 
is  (Gal.  vi.  10),  "As  we  have  opportu 
nity,  let  us  do  good  to  all  men,  especial 
ly  to  them  who  are  of  the  household 
of  faith."  The  Christian  is  indeed  to 
love  all  mankind,  and  to  do  them  good 
as  far  as  may  be  in  his  power.  Matt. 
v.  43,  44.  Titus  iii.  8.  1  Tim.  vi.  18. 
Ileb.  xiii.  16.  But  he  is  to  show  par 
ticular  interest  in  the  welfare  of  his 
brethren,  and  to  see  that  the  poor  mem 
bers  of  the  church  are  provided  for; 
for,  (1.)  They  are  our  brethren  ;  they 
are  of  the  same  family ;  they  are  attach 
ed  to  the  same  Lord ;  and  to  do  good  to 
them  is  to  evince  love  to  Christ.  Matt. 
xxv.  40.  Mark  ix.  41.  (2.)  They  are 
left  especially  to  the  care  of  the  church  ; 
and  if  the  church  neglects  them,  we 
may  be  sure  the  world  will  also.  Matt, 
xxvi.  11.  Christians,  especially  in  the 
time  of  the  apostles,  had  reason  to  ex 
pect  little  compassion  from  the  men 
of  the  world.  They  were  persecuted 
and  oppressed  ;  they  would  be  embar 
rassed  in  their  business,  perhaps  thrown 
out  of  occupation  by  the  opposition  of 
their  enemies  ;  and  it  was  therefore  pe 
culiarly  incumbent  on  their  brethren  to 
aid  them.  To  a  certain  extent  it  is  always 
true,  that  the  world  is  reluctant  to  aid  the 
friends  of  God  ;  and  hence  the  poor  fol 
lowers  of  Christ  are  in  a  peculiar  man 
ner  thrown  on  the  benefactions  of  the 
church.  (3.)  It  is  not  improbable  that 
there  might  be  a  peculiar  reason  at  that 
time  for  enjoining  this  on  the  attention 
of  the  Romans.  It  was  a  time  of  persecu 
tion,  and  perhaps  of  extensive  distress. 
In  the  days  of  Claudius  (about  A.  D. 
50),  there  was  a  famine  in  Judea 
which  produced  great  distress,  and 
many  of  the  poor  and  oppressed  might 
^ee  to  the  capital  for  aid.  We  know, 
from  other  parts  of  the  New  Testa 
ment,  that  at  that  time  the  apostle  was 
deeply  interested  in  procuring  aid  for 
the  poor  brethren  in  Judea.  Rom.  xv. 
25,  26.  Comp.  Acts  xix.  21.  2  Cor. 
viii.  I — 7  ;  ix.  2 — 4.  But  the  same 
reasons  for  aiding  the  poor  followers 


of  Christ  will  exist  substantially  in 
every  age  ;  and  one  of  the  most  precious 
privileges  conferred  on  men  is  to  be 
permitted  to  assist  those  who  are  the 
friends  of  God.  Ps.  xli.  1,  2,  3.  Prov. 
xiv.  21.  K  Given  to  hospitality.  This 
expression  means  that  they  should 
readily  and  cheerfully  entertain  stran 
gers.  This  is  a  duty  which  is  frequent 
ly  enjoined  in  the  Scriptures.  Heb 
xiii.  2,  "  Be  not  forgetful  to  entertain 
strangers,  for  thereby  many  have  en 
tertained  angels  unawares."  1  Pet.  iv. 
9,  "  Use  hospitality  one  to  another 
without  grudging."  Paul  makes  this 
especially  the  duty  of  a  Christian 
bishop.  1  Tim.  iii.  2,  "  A  bishop  then 
must. .  .be  given  to  hospitality."  Titus 
i.  8.  Hospitality  is  especially  enjoined 
by  the  Saviour,  and  its  exercise  com 
manded.  Matt.  x.  40.  42,  "  He  that  re- 
ceiveth  you  receiveth  me,"  &c.  The 
•want  of  hospitality  is  one  of  the  charges 
which  the  Judge  of  mankind  will  allege 
against  the  wicked,  and  on  which  he 
will  condemn  them.  Matt.  xxv.  43, 
"  I  was  a  stranger,  and  ye  took  me  not 
in."  It  is  especially  commended  to 
us  by  the  example  of  Abraham  (Gen. 
xviii.  1 — 8),  and  of  Lot  (Gen.  xix.  1 
2),  who  thus  received  angels  unawares. 
It  was  one  of  the  virtues  on  which  Job 
particularly  commended  himself,  and 
which  he  had  not  failed  to  practise. 
Job  xxxi.  16,  17,  "  If  I  have  withheld 
the  poor  from  their  desire,  or  have 
caused  the  eyes  of  the  widow  to  fail ; 
or  have  eaten  my  morsel  myself  alone, 
and  the  fatherless  hath  not  eaten 
thereof,"  &c.  In  the  time  of  our  Saviour 
it  was  evidently  practised  in  the  most 
open  and  frank  manner.  Luke  x.  7, 
"And  in  the  same  house  remain,  eat 
ing  and  drinking  such  things  as  they 
give."  A  remarkable  instance  is  also 
mentioned  hi  Luke  xi.  5.  This  virtue 
is  no  less  common  in  eastern  nations 
at  present  than  it  was  in  the  time  of 
Christ.  It  is  eminently  the  virtue  of 
oriental  nations,  of  their  ardent  and 
open  temperament.  It  springs  up  natu 
rally  in  countries  thinly  settled,  where 
the  sight  of  a  stranger  would  be  there 
fore  peculiarly  pleasant;  in  countries 


.  D.  GO  j 


CHAPTER  XII. 


27  J 


i  4  Bless  °  them  which  perse- 


too,  where  the  occupation  was  chiefly 
to  attend  flocks,  and  where  there  was 
much  leisure  for  conversation ;  and 
where  the  population  was  too  sparse, 
and  the  travellers  too  infrequent,  to  jus 
tify  inn-keeping'  as  a  business.  From 
all  these  causes,  it  has  happened  that 
there  are,  properly  speaking,  no  inns 
or  taverns  in  the  regions  around  Pales 
tine.  It  was  customary,  indeed,  to  erect 
places  for  lodging  and  shelter  at  suita 
ble  distances,  or  by  the  side  of  springs 
or  watering  places,  for  travellers  to  lodge 
in.  But  they  are  built  at  the  public 
expense,  and  are  unfurnished.  Each 
traveller  carries  his  own  bed  and  clothes 
and  cooking  utensils,  and  such  places 
are  merely  designed  as  a  shelter  for 
caravans.  (See  Robinson's  Calmet,  art 
Caravanserai.)  It  is  still  so ;  and  hence 
it  becomes,  in  their  view,  a.  virtue  of 
high  order  to  entertain,  at  their  own 
tables,  and  in  their  families,  such  stran 
gers  as  may  be  travelling.  Niebuhr 
says,  that  "  the  hospitality  of  the  Arabs 
has  always  been  the  subject  of  praise ; 
and  I  believe  that  those  of  the  present 
day  exercise  this  virtue  no  less  than  the 
ancients  did.  There  are,  in  the  villages 
of  Tehama,  houses  which  are  public, 
where  travellers  may  lodge  and  be  en 
tertained  som«  day  strata's,  if  they  will 
be  content  with  the  fare;  and  they  are 
much  frequented.  When  the  Arabs  are 
at  table,  they  invite  those  who  happen 
to  come  to  eat  with  them,  whether  they 
be  Christians  or  Mahometans,  gentle  or 
simple." — "  The  primitive  Christians," 
says  Calmet,  "  considered  one  principal 
part  of  their  duty  to  consist  in  showing 
hospitality  to  strangers.  They  were  in 
fact  so  ready  in  discharging  this  duty, 
that  the  very  heathen  admired  them 
for  it.  They  were  hospitable  to  all 
strangers,  but  especially  to  those  who 
were  of  the  household  of  faith.  Believ 
ers  scarcely  ever  travelled  without  let 
ters  of  communion,  which  testified  the 
purity  of  their  faith,  and  procured  for 
them  a  favourable  reception  wherever 
the  name  of  Jesus  Christ  was  known  r 


cute  you :  bless,  and  curse  not. 


(Calmet,  Diet.)  Calmet  is  also  of 
J  opinion  that  the  two  minor  epistles  of 
j  John  may  be  such  letters  of  recomroen- 
i  dationand  communion.  Comp.  2  John 
10.  It  may  be  added  that  it  woul]  l« 
particularly  expected  of  Christians  that 
they  should  show  hospitality  to  1  he- 
ministers  of  religion.  They  were  corn- 
jmonlypoor;  they  received  no  fixed 
salary ;  they  travelled  from  place  to 
j  place ;  and  they  would  be  dependent 
I  for  support  on  the  kindness  of  tho?e 
who  loved  the  Lord  Jesus  Christ.  This 
was  particularly  intended  by  our  Sa 
viour's  instructions  on  the  subject.  Matt, 
x.  11,  12,  13.  40—42.  The  duty  of 
hospitality  is  still  binding  on  Chris 
tians  and  all  men.  The  law  of  Christ 
is  not  repealed.  The  customs  of  society 
are  indeed  changed  ;  and  one  evidence 
of  advancement  in  commerce  and  in 
security,  is  furnished  in  the  fact  that 
inns  are  now  provided  and  patronized 
for  the  traveller  in  all  Christian  lands. 
Still  this  does  not  lessen  the  obligations 
to  show  hospitality.  It  is  demanded  by 
the  very  genius  of  the  Christian  re 
ligion  ;  it  evinces  proper  love  towards 
mankind;  it  shows  that  there  is  a 
feeling  of  brotherhood  and  kindness 
towards  others,  when  such  hospitality 
is  shown.  It  unites  society,  creates 
new  bonds  of  interest  and  affection,  to 
show  kindness  to  the  stranger  ai/d  to 
the  poor.  To  what  extent  this  is  to 
be  done,  is  one  of  those  questions 
which  are  to  be  left  to  every  man's  con 
science  and  views  of  duty.  No  rule 
can  be  given  on  the  subject.  Many 
men  have  not  the  means  to  be  ex 
tensively  hospitable  ;  and  many  are  net 
placed  in  situations  that  require  it.  No 
rules  could  be  given  that  should  be  ap 
plicable  to  all  cases  ;  and  hence  the 
Bible  has  left  the  general  direction, 
has  furnished  examples  where  it  wns 
exercised,  has  recommended  it  to  man 
kind,  and  then  has  left  every  man  to 
act  on  the  rule,  as  he  will  answer  it  to 
God.  See  Matt.  xxv.  34 — 46. 

*     **lf>*8  them,  &c.  See  Note,  Matt. 


272 


ROMANS. 


[A  D.  GO 


15  Rejoice  a  with  them  that 
do  rejoice,  and  weep  with  them 
that  weep. 


v.  44.  Comp.  Luke  vi.  28.  ^  Bless, 
and  curse  not.  Bless  only ;  or  con 
tinue  to  bless,  however  long  or  aggra 
vated  may  be  the  injury.  Do  not  be 
provoked  to  anger,  or  to  cursing,  by 
any  injury,  persecution,  or  reviling. 
Tli  is  is  one  of  the  most  severe  and 
difficult  duties  of  the  Christian  re 
ligion  ;  and  it  is  a  duty  which  nothing 
else  but  religion  will  enable  men  to  per 
form.  To  curse  denotes  properly  to 
ile-vote  to  destruction.  Where  there  is 
power  to  do  it,  it  implies  the  destruc 
tion  of  the  object.  Thus  the  fig-tree 
that  was  cursed  by  the  Saviour  soon 
withered  away.  Mark  xi.  21.  Thus 
those  whom  God  curses  will  be  cer 
tainly  destroyed.  Matt.  xxv.  41.  Where 
there  is  not  power  to  do  it,  to  curse 
implies  the  invoking  of  the  aid  of  God 
to  devote  to  destruction.  Hence  it 
means  to  imprecate  ;  to  implore  a  curse 
from  God  to  rest  on  others  ;  to  pray 
that  God  would  destroy  them.  In  a 
larger  sense  still,  it  means  to  abuse  by 
reproachful  words ;  to  calumniate  ;  or 
to  express  one's  self  in  a  violent,  pro 
fane,  and  outrageous  manner.  In  this 
passage  it  seems  to  have  especial-  refer 
ence  to  this. 

15.  Rejoice  -with  them,  &c.  This 
command  grows  out  of  the  doctrine 
stated  in  ver.  4,  5,  that  the  church  is 
fj?ie ;  that  it  has  one  interest ;  and 
therefore  that  there  should  be  common 
sympathy  in  its  joys  and  sorrows.  Or, 
enter  into  the  welfare  of  your  fellow- 
Christians,  and  show  your  attachment 
to  them  by  rejoicing  that  they  are  made 
happy.  Comp.  1  Cor.  xii.  26,  "  And 
whether. .  .one  member  be  honoured,  all 
the  members  rejoice  with  it."  In  this 
way  happiness  diffuses  and  multiplies 
itself,  It  becomes  expanded  over  the 
face  of  the  whole  society ;  and  the 
union  of  the  Christian  body  tends  to 
enlarge  the  sphere  of  happiness,  and  to 
prolong  the  joy  conferred  by  religion. 
God  has  bound  the  family  of  man  to- 


16  Be  *  of  the  same  mind 
one  toward  another.  Mind c  not 
high  things,  but  condescend  *  to 

e  Jer.45.5.        1  or,  be  contented  with  mean  thingt, 

gether  by  these  sympathies,  and  it  io 
one  of  the  happiest  of  all  devices  to 
perpetuate  and  extend  human  enjoy 
ments,  f  Weep,  &c.  See  Note  on 
John  xi.  35.  At  the  grave  of  Lazarus 
our  Saviour  evinced  this  in  a  most  ten 
der  and  affecting  manner.  The  design 
of  this  direction  is  to  produce  mutual 
kindness  and  affection,  and  to  divide 
our  sorrows  by  the  sympathies  of 
friends.  Nothing  is  so  well  fitted  to  do 
this  as  the  sympathy  of  those  we  love. 
All  who  are  afflicted  know  how  much 
it  diminishes  their  sorrow  to  see  others 
sympathizing  with  them,  and  espe 
cially  those  who  evince  in  their  sym 
pathies  the  Christian  spirit.  How  sad 
would  be  a  suffering  world  if  there 
were  none  who  regarded  our  grir.fa 
with  interest  or  with  tears !  if  every 
sufferer  were  left  to  bear  his  sorrows 
unpitied  and  alone  !  and  if  all  the  ties 
of  human  sympathy  were  rudely  cut  at 
once,  and  men  were  left  to  suffer  in 
solitude  and  unbefriended  !  It  may  be 
added  that  it  is  the  special  duty  of 
Christians  to  sympathize  in  each  other's 
griefs,  (1.)  Because  their  Saviour  set 
them  the  example ;  (2.)  Because  they 
belong  to  the  same  family ;  (3.)  Be 
cause  they  are  subject  to  similar  trials 
and  afflictions ;  and,  (4.)  Because  they 
cannot  expect  the  sympathy  of  a  cold 
and  unfeeling  world. 

16.  Be  of  the  same  mind,  &c.  This 
passage  has  been  variously  interpreted. 
"  Enter  into  each  other's  circumstances 
in  order  to  see  how  you  would  yourself 
feel."  Chrysostom. — "  Be  agreed  in 
your  opinions  and  views."  Stuart. — 
"  Be  united  or  agreed  with  each  other." 
Flatt.  Comp.  Phil.  ii.  2.  2  Cor.  xiii. 
11.  A  literal  translation  of  the  Greek 
will  give  somewhat  a  different  sense, 
but  o«e  evidently  correct.  '  Think  of, 
i.  e.  regard,  or  seek  after  the  same 
thing  for  each  other;  i.  e.  what  you 
regard  or  seek  for  yourself,  seek  also 
for  your  brethren.  Do  not  have  dmdetl 


A.D.60.J 


men    of  low   estate, 
wise  in  your  own  conceits. 
17  Recompense  *  to   no  man 

a  Isa.5.21.  iMatt.5.39.  lPet.3.9. 

interests  ;  do  not  be  pursuing  different 
ends  and  aims  ;  do  not  indulge  coun 
ter  plans  and  purposes  ;  and  do  not 
seek  honours,  offices,  for  yourself  which 
you  do  not-  seek  for  your  brethren,  so 
that  you  may  still  regard  yourselves  as 
brethren  on  a  level,  and  aim  at  the 
same  object.'  The  Syriac  has  well 
rendered  the  passage :  "  And  what 
you  think  concerning  yourselves,  the 
same  also  think  concerning  your  bre 
thren  ;  neither  think  with  an  elevated 
or  ambitious  mind,  but  accommodate 
yourselves  to  those  who  are  of  hum 
bler  condition."  Comp.  1  Pet.  iii.  8. 
1  Mind  not  high  things.  Greek,  Not 
thinking  of  high  things.  That  is,  not 
seeking  them,  or  aspiring  after  them. 
The  connexion  shows  that  the  apostle 
had  in  view  those  things  which  per 
tained  to  worldly  offices  and  honours  ; 
wealth,  and  state,  and  grandeur.  They 
were  not  to  seek  them  for  them 
selves  ;  nor  were  they  to  court  the  so 
ciety  or  the  honours  of  the  men  in  an 
elevated  rank  in  life.  Christians  were 
commonly  of  the  poorer  ranks,  and 
they  were  to  seek  their  companions  and 
joys  there,  and  not  to  aspire  to  the  so 
ciety  of  the  great  and  the  rich.  Comp. 
Jer.  xlv.  5,  "  And  seekest  thou  great 
things  for  thyself]  Seek  them  not." 
Lukexii.  15.  f  Condescend  (crw*  7ra,y<i- 
«syo/).  Literally,  "  being  led  aivay  by, 
or  being  conducted  by"  It  does  not 
properly  mean  to  condescend,  but  de 
notes  a  yielding,  or  being  guided  and 
led  in  the  thoughts,  feelings,  plans,  by 
humble  objects.  Margin,  "  Be  con 
tented  -with  mean  tilings"  ^  To  men 
of  lota  estate.  In  the  Greek  the  word 
here  is  an  adjective  (<rctflt/vc</?),  and  may 
refer  either  to  men  or  to  things,  either 
in  the  masculine  or  neuter  gender. 
The  sentiment  is  not  materially  changed 
whichever  interpretation  is  adopted.  It 
means  that  Christians  should  seek  the 
objects  of  interest  and  companionship, 
not  among  the  great,  the  rich,  and  the 


CHAPTER  XII. 
Be  not 


evil  for  evil.  Provide 
honest  in  the  sight 
men. 


273 

'  things 
of     all 


noble,  but  among  the  humble  and  the 
obscure.  They  should  do  it  because 
their  master  did  it  before  them  ;  l.<ecause 
his  friends  are  most  commonly  found 
among  those  in  humble  life ;  because 
Christianity  prompts  to  benevolence 
rather  than  to  a  fondness  for  pride  and 
display  ;  and  because  of  the  influence 
on  the  mind  produced  by  an  attempt  to 
imitate  the  great,  to  seek  the  society  of 
the  rich,  and  to  mingle  with  the  scenes 
of  gayety,  folly,  and  ambition.  ^  Re 
not  wise,  &c.  Comp.  Isa.  v.  21,  "  Wo 
unto  them  that  are  wise  in  their  own 
eyes,  and  prudent  in  their  own  sight." 
See  .Note,  ch.  xi.  25.  The  meaning 
is,  do  not  trust  in  the  conceit  of 
your  own  superior  skill  and  under 
standing,  and  refuse  to  hearken  to  the 
counsel  of  others.  *|f  In  your  o-wn 
conceits.  Greek,  JLmong  yourselves. 
Syriac,  "  In  your  own  opinion."  The 
direction  here  accords  with  that  just 
given,  and  means  that  they  should  not 
be  elated  with  pride  above  their  bre 
thren  ;  or  be  headstrong  and  self-con 
fident.  The  tendency  of  religion  is  to 
produce  a  low  estimate  of  our  own  im 
portance  and  attainments. 

17.  Recompense.  Render,  give,  or 
return.  See  Note,  Matt.  v.  39.  This 
is  probably  one  of  the  most  difficull 
precepts  of  Christianity ;  but  the  law 
of  Christ  on  the  subject  is  unyielding. 
It  is  a  solemn  demand  made  on  all  his 
followers,  and  it  must  be  obeyed,  f  Pro 
vide.  The  word  rendered  provide 
means  properly  to  think  or  meditate 
beforehand.  Make  it  a  matter  of  pre 
vious  thought,  of  settled  plan,  of  de 
sign.  This  direction  would  make  it  a 
matter  of  principle  and  fixed  purpose 
to  do  that  which  is  right ;  and  not  to 
leave  it  to  the  fluctuations  of  feeling,  or 
to  the  influence  of  excitement.  The 
same  direction  is  given  in  2  Cor.  viii. 
21.  Tf  Things  honest.  Literally  things 
beautiful,  or  comely.  The  expression 
here  does  not  refer  to  properly,  or  to 


274  ROMANS. 

18  If  it  be  possible,  as  much 
as  lieth  in  you,  live  peaceably  a 
with  all  men. 


a  Ps.34.14.  Heb.12.14. 


provision  made  for  a  family,  &c  The 
connexion  requires  us  to  understand  it 
respecting  conduct,  and  especially  our 
conduct  towards  those  who  injure  us. 
It  requires  us  to  evince  a  spirit,  and  to 
manifest  a  deportment  in  such  cases, 
that  shall  be  lovely  and  comely  in  the 
view  of  others  ;  such  as  all  men  will 
approve  and  admire.  And  the  apostle 
wisely  cautions  us  to  provide  for  this, 
i.  e  to  think  of  it  beforehand,  to  make 
it  a  matter  of  fixed  principle  and  pur 
pose,  so  that  we  shall  not  be  overtaken 
and  excited  by  passion.  If  left  to  the 
time  when  the  offence  shall  be  given, 
we  may  be  excited  and  off  our  guard, 
and  may  therefore  evince  an  improper 
temper.  All  persons  who  have  ever 
been  provoked  by  injury  (and  who  has 
not  been?)  will  see  the  profound  wisdom 
of  this  caution  to  discipline  and  guard 
the  temper  by  previous  purpose,  that 
we  may  not  evince  an  improper  spirit. 
Tf  In  the  sight  of  all  men.  Such  as  all 
must  approve  ;  such  that  no  man  can 
blame  ;  arid,  therefore,  such  as  shall  do 
no  discredit  to  religion.  This  expres 
sion  is  taken  from  Prov.  iii.  4.  The 
passage  shows  that  men  may  be  ex 
pected  to  approve  a  mild,  kind,  and 
patient  temper  in  the  reception  of  in 
juries  ;  and  facts  show  that  this  is  the 
case.  The  Christian  spirit  is  one  that 
the  world  must  approve,  however  little 
it  is  disposed  to  act  on  it. 

18.  If  it  be  possible.  If  it  can  be 
cone.  This  expression  implies  that  it 
could  not  always  be  done.  Still  it 
should  be  an  object  of  desire ;  and  we 
should  endeavour  to  obtain  it.  Tf  Jls 
much  as  lieth  in  you.  This  implies 
two  things:  (1.)  We  are  to  do  our 
utmost  endeavours  to  preserve  peace, 
und  to  appease  the  anger  and  malice  of 
others.  (2.)  We  are  not  to  begin  or 
to  originate  a  quarrel.  So  far  as  -we 
are  concerned,  we  are  to  seek  peace. 
But  then  it  does  not  always  depend  on 
us.  Others  may  oppose  and  persecute  < 


[A.  D.  GO 

19  Dearly  beloved,  avenge  * 
not  yourselves  ;  but  rather  give 
place  unto  wrath  :  for  it  is 


us;  they  will  hate  religion,  and  may 
slander,  revile,  and  otherwise  injure  us  ; 
or  they  may  commence  an  assault  on 
our  persons  or  property  For  their  as 
saults  we  are  not  answerable ;  but  we 
are  answerable  for  our  conduct  towards 
them ;  and  on  no  occasion  are  we  to 
commence  a  warfare  with  them.  It 
may  not  be  possible  to  prevent  their 
injuring  and  opposing  us;  but  it  is  pos 
sible  not  to  begin  a  contention  with 
them  ;  and  -when  they  have  commenced 
a  strife,  to  seek  peace,  and  to  evince  a 
Christian  spirit.  This  command  doubt 
less  extends  to  every  thing  connected 
with  strife  ;  and  means  that  we  are  not 
to  provoke  them  to  controversy,  or  to 
prolong  it  when  it  is  commenced.  See 
Ps.  xxxiv.  14.  Matt.  v.  9.  39,  40,  41. 
Heb.  xii.  14.  If  all  Christians  would 
follow  this  command,  if  they  would 
never  provoke  to  controversy,  if  they 
would  injure  no  man  by  slander  or  by 
unfair  dealing,  if  they  would  compel 
none  to  prosecute  them  in  law  by  want 
of  punctuality  in  payment  of  debts  or 
honesty  in  business,  if  they  would  do 
nothing  to  irritate,  or  to  prolong  a 
controversy  when  it  is  commenced, 
it  would  put  an  end  to  no  small 
part  of  the  strife  that  exists  in  the 
world. 

19.  Dearly  beloved.  This  expres 
sion  of  tenderness  was  peculiarly  ap* 
propriate  in  an  exhortation  to  peace. 
It  reminded  them  of  the  affection  and 
friendship  which  ought  to  subsist 
among  them  as  brethren.  Tf  Avenge 
not  yourselves.  To  avenge  is  to  take 
satisfaction  for  an  injury  by  inflicting 
punishment  on  the  offender.  To  take 
such  satisfaction  for  injuries  done  to 
society,  is  lawful  and  proper  for  a  ma 
gistrate,  ch.  xiii.  4.  And  to  take  satis 
faction  for  injuries  done  by  sin  to  the 
universe,  is  the  province  of  God.  But 
the  apostle  here  is  addressing  private 
individual  Christians.  And  the  com 
mand  is,  to  avoid  a  spirit  and  purpose 


A.  I).  GO.] 

written,  *  Vengeance  is  mine  ; 
[  will  repay,  saith  the  Lord. 

«  Deut.82.35. 


CHAPTER  XII. 


V 

275 


•>f  revenge.  But  this  command  is  not 
K)  be  so  understood  that  we  may  not 
«eek  for  justice  in  a  regular  and  proper 
way  before  civil  tribunals.  If  our  cha 
racter  is  assaulted,  if  we  are  robbed  and 
plundered,  if  we  are  oppressed  contrary 
to  the  law  of  the  land,  religion  does  not 
require  us  to  submit  to  such  oppression 
and  injury  without  seeking  our  rights 
in  an  orderly  and  regular  manner.  If 
it  did,  it  would  be  to  give  a  premium 
to  iniquity  to  countenance  wickedness, 
and  require  a  man,  by  becoming  a 
Christian,  to  abandon  his  rights.  Be 
sides,  the  magistrate  is  appointed  for 
the  praise  of  those  who  do  well,  and  to 
punish  evil-doers.  1  Pet.  ii.  14.  Fur 
ther,  our  Lord  Jesus  did  not  surrender 
his  rights  (John  xviii.  23)  ;  and  Paul 
demanded  that  he  himself  should  be 
treated  according  to  the  rights  and  pri 
vileges  of  a  Roman  citizen.  Acts  xvi. 
37.  The  command  here  not  to  avenge 
ourselves  means,  that  we  are  not  to 
take  it  out  of  the  hands  of  God,  or  the 
hands  of  the  law,  and  to  inflict  it  our 
selves.  It  is  well  known  that  where 
there  are  no  laws,  the  business  of  ven 
geance  is  pursued  by  individuals  in  a 
barbarous  and  unrelenting  manner.  In 
a  state  of  savage  society,  vengeance  is 
immediately  taken,  if  possible,  or  it  is 
pursued  for  years,  and  the  offended  man 
is  never  satisfied  until  he  has  imbrued 
his  hands  in  the  blood  of  the  offender. 
Such  was  eminently  the  case  among 
the  Indians  of  this  country.  But  Chris 
tianity  seeks  the  ascendency  of  the 
laws ;  and  in  cases  which  do  not  admit 
or  require  the  interference  of  the  laws, 
in  private  assaults  and  quarrels,  it  de 
mands  that  we  bear  injury  with  pa 
tience,  and  commit  our  cause  unto 
God.  See  Lev.  xix.  18.  *|f  But  rather 
iri-ue  place  unto  -wrath.  This  expres 
sion  has  been  interpreted  in  a  great 
variety  of  ways.  Its  obvious  design  is 
to  induce  us*  not  to  attempt  to  avenge 
ourselves,  but  to  leave  it  with  God. 
To  give  place,  then,  is  to  leave  it  for 


20  Therefore,  if  *  thine  ene 
my  hunger,  feed  him  ;  if  he 

6  Prov.25.21,22.  Matt.5.44. 

God  to  come  in  and  execute  wrath  ot 
vengeance  on  the  enemy.  Do  not  ex 
ecute  wrath  ;  leave  it  to  God  ;  commit 
all  to  him  ;  leave  yourself  and  your 
enemy  in  his  hands,  assured  that  ho 
will  vindicate  you  and  punish  him. 
t  .For  it  is  written.  Deut.  xxxii.  35. 
1  Vengeance  is  mine.  That  is,  it  be 
longs  to  me  to  inflict  revenge.  This 
expression  implies  that  it  is  improper 
for  men  to  interfere  with  that  which 
properly  belongs  to  God.  When  we 
are  angry,  and  attempt  to  avenge  our 
selves,  we  should  remember,  therefore,^ 
that  we  are  infringing  on  the  preroga 
tives  of  the  Almighty.  ^  /  -will  repay, 
&c.  This  is  said  in  substance,  though 
not  in  so  many  words,  in  Deut.  xxxii. 
35,  36.  Its  design  is  to  assure  us  that 
those  who  deserve  to  be  punished,  shall 
be  ;  and  that,  therefore,  the  business  of 
revenge  may  be  safely  left  in  the  hand  A 
of  God.  Though  tve  should  not  do  it, 
yet  if  it  ought  to  be  done,  it  will  be  done. 
This  assurance  will  sustain  us,  not  in 
the  desire  that  our  enemy  shall  be  pu 
nished,  but  in  the  belief  that  God  will 
take  the  matter  into  his  own  hands  ; 
that  he  can  administer  it  better  than  we 
can  ;  and  that  if  our  enemy  ought  to  be 
punished,  he  will  be.  We,  therefore, 
should  leave  it  all  with  God.  That 
God  will  vindicate  his  people,  is  clearly 
and  abundantly  proved  in  2  Thess.  i. 
6—10.  Rev.  vi.  9—11.  Deut.  xxxii. 
40  —  43. 

20.  Therefore,  if  thine  enemy  hun 
ger,  &c.  This  verse  is  taken  almost 
literally  from  Prov.  xxv.  21,  22.  Hun 
ger  and  thirst  here  are  put  for  want  in 
general.  If  thine  enemy  is  needy  in 
any  way,  do  him  good,  and  supply  his 
wants.  This  is,  in  spirit,  the  same  as 
the  command  of  the  Lord  Jesus  (Matt. 
v.  44),  "  Do  good  to  them  that  nate 
you,"  &c.  ^f  In  so  doing.  It  does  nol 
mean  that  we  are  to  do  thisybr  the  sake, 
of  heaping  coals  of  fire  on  him,  but  that 
this  -will  be  the  result,  f  Thou  shalt 
heap,  &c.  Coals  of  fire  are  dcubtlest 


thirst,  give  him  drink:  for  in 
so  doing  thou  shall  heap  coals 
of  fire  on  his  head. 


ROMANS.  [A   D.  CO. 

21   Be  a  not  overcome  of  evil, 
but  overcome  evil  with  good. 


emblematical  of  pain.  But  the  idea 
here  is  not  that  in  so  doing  we  shall 
call  down  divine  vengeance  on  the 
man  ;  but  the  apostle  is  speaking  of  the 
natuial  effect  or  result  of  showing  him 
kindness.  Burning  coals  heaped  on  a 
man's  head  would  be  expressive  of  in 
tense  agony.  So  the  apostle  says  that 
the  effect  of  doing  good  to  an  enemy 
would  be  to  produce  pain.  But  the 
pain  will  result  from  shame,  remorse 
of  conscience,  a  conviction  of  the  evil 
of  his  conduct,  and  an  apprehension  of 
divine  displeasure  that  may  lead  to  re 
pentance.  To  do  this,  is  not  only  per 
fectly  right,  but  it  is  desirable.  If  a 
man  can  be  brought  to  reflection  and 
true  repentance,  it  should  be  done.  In 
regard  to  this  passage  we  may  remark, 
(1.)  That  the  way  to  promote  peace  is 
to  do  good  even  to  enemies.  (2.)  The 
way  to  bring  a  man  to  repentance 
is  to  do  him  good.  On  this  principle 
God  is  acting  continually.  He  does 
good  to  all,  even  to  the  rebellious ;  and 
he  designs  that  his  goodness  should  lead 
men  to  repentance.  Rom.  ii.  4.  Men 
will  resist  wrath,  anger,  and  power  ; 
but  goodness  they  cannot  resist ;  it 
finds  its  way  to  the  heart ;  and  the 
conscience  does  its  work,  and  the  sin 
ner  is  overwhelmed  at  the  remembrance 
of  his  crimes.  (3.)  If  men  would  act 
on  the  principles  of  the  gospel,  the 
world  would  soon  be  at  peace.  No 
man  would  suffer  himself  many  times 
to  be  overwhelmed  in  this  way  with 
coals  of  fire.  It  is  not  human  nature, 
bad  as  it  is ;  and  if  Christians  would 
meet  all  unkindness  with  kindness,  all 
malice  with  benevolence,  and  all  wrong 
with  right,  peace  would  soon  pervade 
the  community,  and  even  opposition  to 
the  gospel  might  soon  die  away. 

21.  lie  not  overcome  of  evil.  Be 
not  vanquished  or  subdued  by  injury 
received  from  others.  Do  not  suffer 
your  temper  to  be  excited  ;  your  Chris 
tian  principles  to  be  abandoned ;  yo^r 


mild,  amiable,  kind,  and  benevolent 
temper  to  be  ruffled  by  any  opposition 
or  injury  which  you  may  experience. 
Maintain  your  Christian  principles 
amidst  all  opposition,  and  thus  show 
the  power  of  the  gospel.  They  are  over 
come  by  evil  who  suffer  their  temper 
to  be  excited,  who  become  enraged  and 
revengeful,  and  who  engage  in  conten 
tion  with  those  who  injure  them.  Prov. 
xvi.  22.  |  But  overcome  evil  with 
good.  That  is,  subdue  or  vanquish 
evil  by  doing  good  to  others.  Show 
them  the  loveliness  of  a  better  spirit ; 
the  power  of  kindness  and  benevo 
lence  ;  the  value  of  an  amiable,  Chris 
tian  deportment.  So  doing,  you  may 
disarm  them  of  their  rage,  and  be  the 
means  of  bringing  them  to  bettei 
minds. 

This  is  the  noble  and  gra»d  senti 
ment  of  the  Christian  religion.  No 
thing  like  this  is  to  be  found  in  the  hea 
then  classics  ;  and  nothing  like  it  ever 
existed  among  pagan  nations.  Chris 
tianity  alone  has  brought  forth  this 
lovely  and  mighty  principle ;  and  one 
design  of  it  is  to  advance  the  welfare 
of  man  by  promoting  peace,  harmony, 
and  love.  The  idea  of  overcoming  evil 
with  good  never  occurred  to  men  until 
the  gospel  was  preached.  It  never  has 
been  acted  on,  except  under  the  influ 
ences  of  the  gospel.  On  this  principle 
God  shows  kindness ;  on  this  principle 
the  Saviour  came,  and  bled,  and  died , 
and  on  this  principle  all  Christian* 
should  act  in  treating  their  enemies, 
and  in  bringing  a  world  to  the  know 
ledge  of  the  Lord  Jesus,  If  Christians 
will  show  benevolence,  if  they  will 
send  forth  proofs  of  love  to  the  ends 
of  the  earth,  the  evils  of  the  world  will 
be  overcome.  Nor  can  the  nations  be 
converted  until  Christians  act  on  thia 
great  and  most  important  principle  of 
their  religion,  on  the  largest  scale 
possible,  TO  "OVERCOME  EVIL  "WITH 


A.  D.  60.j 


CHAPTER  XIII. 


277 


CHAPTER  XIJI. 
IT  ET  every  soul  be   subject  a 
unto  the  higher  powers.  For 


CHAPTER  XIII. 
I.  Let  every  soul.  Every  person. 
In  the  seven  first  verses  of  this  chapter, 
the  apostle  discusses  the  subject  of  the 
duty  which  Christians  owe  to  civil 
government;  a  subject  which  is  ex 
tremely  important,  and  at  the  same 
time  exceedingly  difficult.  There  is  no 
doubt  that  he  had  express  reference  to 
the  peculiar  situation  of  the  Christians 
at  Rome  ;  but  the  subject  was  of  so 
much  importance  that  he  gives  it  a 
general  bearing,  and  states  the  great 
principles  on  which  all  Christians  are 
to  act.  The  circumstances  which  made 
this  discussion  proper  and  important 
were  the  following:  (1.)  The  Christian 
religion  was  designed  to  extend  through- 
3Ut  the  world.  Yet  it  contemplated  the 
rearing  of  a  kingdom  amid  other  king 
doms,  an  empire  amid  other  empires. 
Christians  professed  supreme  allegiance 
.o  the  Lord  Jesus  Christ ;  he  was  their 
lawgiver,  their  sovereign,  their  judge, 
[t  became,  therefore,  a  question  of  great 
importance  and  difficulty,  -what  kind  of 
allegiance  they  were  to  render  to  earthly 
magistrates.  (2.)  The  kingdoms  of  the 
world  were  then  pagan  kingdoms.  The 
laws  were  made  by  pagans,  and  were 
adapted  to  the  prevalence  of  heathen 
ism.  Those  kingdoms  had  been  gene 
rally  founded  in  conquest,  and  blood, 
and  oppression.  Many  of  the  monarchs 
were  blood-stained  warriors ;  were  un 
principled  men ;  and  were  polluted  in 
their  private,  and  oppressive  in  their 
public  character.  Whether  Christians 
were  to  acknowledge  the  laws  of  such 
kingdoms  and  of  such  men,  was  a  seri 
ous  question,  and  one  which  could  not 
but  occur  very  early.  It  would  occur 
also  very  soon,  in  circumstances  that 
would  be  very  affecting  and  trying. 
Soon  the  hands  of  these  magistrates 
were  to  be  raised  against  Christians  in 
the  fiery  scenes  of  persecution  ;  and  the 
duty  and  extent  of  submission  to  them 
became  a  matter  of  very  serious  inquiry 
2  A 


there  b  is  no  power  but  of  God  : 
the  powers  that  be  are  1  ordain 
ed  of  God. 


or,  ordered. 


(3.)  Many  of  the  early  Christians  were 
composed  of  Jewish  converts.  Yet  the 
Jews  had  long  been  under  Roman  op« 
pression,  and  had  borne  the  foreign 
yoke  with  great  uneasiness.  The  whole 
heathen  magistracy  they  regarded  as 
founded  in  a  system  of  idolatry  ;  as 
opposed  to  God  and  his  kingdom  ;  and 
as  abomination  in  his  sight.  With  these 
feelings  they  had  become  Christians ; 
and  it  was  natural  that  their  former 
sentiments  should  exert  an  influence  on 
them  after  their  conversion.  How  far 
they  should  submit,  if  at  all,  to  heathen 
magistrates,  was  a  question  of  deep  in 
terest  ;  and  there  was  danger  that  the 
Jewish  converts  might  prove  to  be  dis 
orderly  and  rebellious  citizens  of  the 
empire.  (4.)  Nor  was  the  case  much 
different  with  the  Gentile  converts. 
They  would  naturally  look  with  abhor 
rence  on  the  system  of  idolatry  which 
they  had  just  forsaken.  They  would 
regard  all  as  opposed  to  God.  They 
would  denounce  the  religion  of  the 
pagans  as  abomination  ;  and  as  that 
religion  was  interwoven  with  the  civil 
institutions,  there  was  danger  also  that 
they  might  denounce  the  government 
altogether,  and  be  regarded  as  opposed 
to  the  laws  of  the  land.  (5.)  There 
•were  cases  where  it  was  right  to  resist 
the  laws.  This  the  Christian  religion 
clearly  taught ;  and  in  cases  like  these, 
it  was  indispensable  for  Christians  to 
take  a  stand.  When  ?he  laws  interfered 
with  the  rights  of  conscience  ;  when 
they  commanded  the  worship  of  idols, 
or  any  moral  wrong,  then  it  was  their 
duty  to  refuse  submission.  Yet  in 
what  cases  this  was  to  be  done,  where 
the  line  was  to  be  drawn,  was  a  ques 
tion  of  deep  importance,  and  one  which 
was  not  easily  settled.  It  is  quite  pro 
bable,  however,  that  the  main  danger 
was,  that  the  early  Christians  would  err 
in  refusing  submission,  even  when  it 
was  proper,  rather  than  in  undue  con 
formity  to  idolatrous  rites  and  ceremo- 


278 


ROMANS. 


[A.D.60. 


nies.  (6.)  In  the  changes  which 
were  to  occur  in  human  governments, 
it  would  be  an  inquiry  of  deep  interest, 
what  part  Christians  should  take,  and 
what  submission  they  should  yield  to 
the  various  laws  which  might  spring  up 
among  the  nations.  The  principles  on 
which  Christians  should  act  are  settled 
in  this  chapter,  f  Be  subject.  Submit. 
The  word  denotes  that  kind  of  submis 
sion  which  soldiers  render  to  their 
officers.  It  implies  subordination ;  a 
willingness  to  occupy  our  proper  place, 
to  yield  to  the  authority  of  those  over 
us.  The  word  used  here  does  not 
designate  the  extent  of  the  submis 
sion,  but  merely  enjoins  it  in  general. 
The  general  principle  will  be  seen 
to  be,  that  we  are  to  obey  in  all 
things  which  are  not  contrary  to  the 
law  of  God.  1  The  higher  powers. 
The  magistracy  ;  the  supreme  govern 
ment.  It  undoubtedly  here  refers  to  the 
Roman  magistracy,  and  has  relation 
not  so  much  to  the  riders  as  to  the 
supreme  authority  which  was  esta 
blished  as  the  constitution  of  govern 
ment.  Comp.  Matt.  x.  1  ;  xxviii.  18. 
T[  for.  The  apostle  gives  a  reason 
why  Christians  should  be  subject ;  and 
that  reason  is,  that  magistrates  have 
received  their  appointment  from  God. 
As  Christians,  therefore,  are  to  be  sub 
ject  to  God,  so  they  are  to  honour 
God  by  honouring  the  arrangement 
which  he  has  instituted  for  the  govern 
ment  of  mankind.  Doubtless,  he  here 
intends  also  to  repress  the  vain  curiosi 
ty  and  agitation  with  which  men  are 
prone  to  inquire  into  the  titles  of  their 
rulers ;  to  guard  them  from  the  agita 
tions  and  conflicts  of  party,  and  of  con 
tentions  to  establish  a  favourite  on  the 
throne.  It  might  be  that  those  in  power 
had  not  a  proper  title  to  their  office ; 
that  they  had  secured  it,  not  according 
to  justice,  but  by  oppression;  but  into 
that  question  Christians  were  not  to 
enter.  The  government  was  establish 
ed,  and  they  were  not  to  seek  to  over 
turn  it.  f  No  power.  No  office ;  no 
magistracy  ;  no  civil  rule.  ^  But  of 
God.  By  God's  permission,  or  appoint- 
dient ;  by  the  arrangements  of  his  provi 


dence,  by  which  those  in  office  had  ob 
tained  their  power.  God  often  claims 
and  asserts  that  He  seta  up  one,  and 
puts  down  another.  Ps.  Ixxv.  7.  Dan 
ii.  21;  iv.  17.  25.  34,  35.  1  The, 
powers  that  be.  That  is,  all  the  civil 
magistracies  that  exist ;  those  who  have 
the  rule  over  nations,  by  whatever 
means  they  may  have  obtained  it. 
This  is  equally  true  at  all  times,  that 
the  powers  that  exist,  exist  by  the  per 
mission  and  providence  of  God.  *[  Jire 
ordained  of  God.  This  word  ordained 
denotes  the  ordering  or  arrangement 
which  subsists  in  a  military  company, 
or  army.  God  sets  them  in  order, 
assigns  them  their  location,  changes 
and  directs  them  as  he  pleases.  This 
does  not  mean  that  he  originates  or 
causes  the  evil  dispositions  of  rulers, 
but  that  he  directs  and  controls  their 
appointment.  By  this,  we  are  not  to 
infer,  (1.)  That  he  approves  their 
conduct ;  nor,  (2.)  That  what  they  do 
is  always  right;  nor,  (3.)  That  it  is 
our  duty  always  to  submit  to  them. 
Their  requirements  may  be  opposed 
to  the  law  of  God,  and  then  we  are  to 
obey  God  rather  than  man.  Acts  iv. 
19  ;  v.  29.  But  it  is  meant  that  the 
power  is  intrusted  to  them  by  God  ; 
and  that  he  has  the  authority  to  re 
move  them  when  he  pleases.  If  they 
abuse  their  power,  however,  they  do  it 
at  their  peril ;  and  when  so  abused,  the 
obligation  to  obey  them  ceases.  That 
this  is  the  case,  is  apparent  further 
from  the  nature  of  the  question  which 
would  be  likely  to  arise  among  the 
early  Christians.  It  could  not  be  and 
never  was  a  question,  whether  they 
should  obey  a  magistrate  when  he 
commanded  a  thing  that  was  plainly 
contrary  to  the  law  of  God.  But  the 
question  was,  whether  they  should 
obey  a  heathen  magistrate  at  all.  This 
question  the  apostle  answers  in  the 
affirmative,  because  God  had  made 
government  necessary,  and  because  it 
was  arranged  and  ordered  by  his  provi 
dence.  Probably  also  the  apostle  had 
another  object  in  view.  At  the  time  in 
which  he  wrote  this  epistle,  the  Roman 
empire  was  agitated  with  civil  dissen- 


A.D  60.] 


CHAPTER  XIII 


279 


2  Whosoever  therefore  resist- 
elh  the  power,  resisteth  the  or 
dinance  of  God  :  and  they  that 


sions.  One  emperor  followed  another 
in  rapid  succession.  The  throne  was 
often  seized,  not  by  right,  but  by  crime. 
Different  claimants  would  rise,  and 
their  claims  would  excite  controversy. 
The  object  of  the  apostle  was  to  pre 
vent  Christians  from  entering  into  those 
disputes,  and  from  taking  an  active 
part  in  a  political  controversy.  Besides, 
the  throne  had  been  usurped  by  the 
reigning  emperors,  and  there  was  a 
prevalent  disposition  to  rebel  against  a 
tyrannical  government.  Claudius  had 
been  put  to  death  by  poison  ;  Caligula 
in  a  violent  manner  ;  Nero  was  a  ty 
rant  ;  and  amidst  these  agitations,  and 
crimes,  and  revolutions,  the  apostle 
wished  to  guard  Christians  from  taking 
an  active  part  in  political  affairs. 

2.  Whosoever  therefore  resisteth, 
&c.  That  is,  they  who  rise  up  against 
government  itself ;  who  seek  anarchy 
and  confusion  ;  and  who  oppose  the 
regular  execution  of  the  laws.  It  is 
implied,  however,  that  those  laws  shall 
not  be  such  as  to  violate  the  rights  of 
conscience,  or  oppose  the  laws  of  God. 
H  Resisteth  the  ordinance  of  God. 
What  God  has  ordained,  or  appointed. 
This  means  clearly  that  we  are  to  re 
gard  government  as  instituted  by  God, 
and  as  agreeable  to  his  will.  When  es 
tablished,  we  are  not  to  be  agitated  about 
the  titles  of  the  rulers ;  not  to  enter  into 
angry  contentions,  or  to  refuse  to  sub 
mit  to  them,  oecause  we  are  apprehen 
sive  of  a  defect  in  their  title,  or  because 
they  may  have  obtained  it  by  oppres 
sion.  If  the  government  is  established, 
and  if  its  decisions  are  not  a  manifest 
violation  of  the  laws  of  God,  we  are  to 
submit  to  them.  1  Shall  receive  to 
themselves  damnation.  The  word  dam 
nation  we  apply  now  exclusively  to 
the  punishment  of  hell ;  to  future  tor 
ments.  But  this  is  not  necessarily  the 
meaning  of  the  word  which  is  here  used 
(*g ///*).  It  often  simply  denotes  punish 
ment.  Rom.  iii.  8.  1  Cor.  xi.  29.  Gal. 
v  1 0.  In  this  place  the  word  implies 


resist  shall  receive  to  themselves 
damnation. 

3  For  rulers  are  not  a  terroi 

guilt  or  criminality  in  resisting  the  or 
dinance  of  God,  and  affirms  that  the 
man  that  does  it  shall  be  punisned. 
Whether  the  apostle  means  that  he 
shall  be  punished  by  God,  or  by  the 
magistrate,  is  not  quite  clear.  Probably 
the  latter,  however,  is  intended.  Comp 
ver.  4.  It  is  also  true  that  such  resist 
ance  shall  be  attended  with  the  displea 
sure  of  God,  and  be  punished  by  him. 
3.  For  rulers.  The  apostle  here 
speaks  of  rulers  in  general.  It  may 
not  be  universally  true  that  they  are 
not  a  terror  to  good  works,  for  many 
of  them  have  persecuted  the  good  ;  but 
it  is  generally  true  that  they  who  are 
virtuous  have  nothing  to  fear  from  the 
laws.  It  is  universally  true  that  the 
design  of  their  appointment  by  God 
was,  not  to  injure  and  oppress  the 
good,  but  to  detect  and  punish  the  evil. 
Magistrates,  as  such,  are  not  a  terror  to 
good  works,  f  Jlre  not  a  terror,  &c. 
Are  not  appointed  to  punish  the  good. 
Their  appointment  is  not  to  inspire 
terror  in  those  who  are  virtuous  and 
peaceable  citizens.  Comp.  1  Tim.  i.  9. 
^  But  to  the  evil.  Appointed  to  de 
tect  and  punish  evil-doers  ;  and  there 
fore  an  object  of  terror  to  them.  '1  he 
design  of  the  apostle  here  is,  evidently, 
to  reconcile  Christians  to  submission 
to  the  government,  from  its  utility.  It 
is  appointed  to  protect  the  good  against 
the  evil ;  to  restrain  oppression,  injus 
tice,  and  fraud  ;  to  bring  offenders  to 
justice,  and  thus  promote  the  peace  and 
harmony  of  the  community.  As  it  is 
designed  to  promote  order  and  happi 
ness,  it  should  be  submitted  to  ^  and 
so  long  as  this  object  is  pursued,  aiid 
obtained,  government  should  receive 
the  countenance  and  support  of  Chris 
tians.  But  if  it  departs  from  this  prin 
ciple,  and  becomes  the  protector  of  the 
evil  and  the  oppressor  of  the  good,  the 
case  is  reversed,  and  the  obligation  to 
its  support  must  cease.  ^  Wilt  thott 
not,  &c.  If  you  do  evil  by  resisting 
the  laws,  and  in  any  other  manner 


280 

to  good  works,  but  to  the  evil. 
Wilt  thou  then  not  be  afraid  of 
the  power  ?  do  fl  that  which  is 
good,  and  thou  shalt  have  praise 
of  the  same : 


ROMANS.  [A.  D.  GO. 

4  For  he  is  the  minister  of 
God  to  thee  for  good.  But  if  thou 
do  that  which  is  evil,  be  afraid; 
for  he  beareth  not  the  sword  in 
vain  :  for  he  is  the  minister  of 


will  you  not  fear  the  power  of  the  go<- 
vernment  1  Fear  is  one  of  the  means 
by  which  men  are  restrained  from  crime 
in  a  community.  On  many  minds  it 
operates  with  much  more  power  than 
any  other  motive.  And  it  is  one  which 
a  magistrate  must  make  use  of  to  re 
strain  men  from  evil.  ^  Do  that  which 
is  good.  Be  a  virtuous  and  peaceable 
citizen ;  abstain  from  crime,  and  yield 
obedience  to  all  the  just  laws  of  the 
land,  ^f  Jlnd  thou  shalt  have  praise 
of  the  same.  Comp.  1  Pet.  ii.  14,  15. 
You  shall  be  unmolested  and  uninjured, 
and  shall  receive  the  commendation  of 
being  peaceable  and  upright  citizens. 
The  prospect  of  that  protection,  and 
even  of  that  reputation,  is  not  an  un 
worthy  motive  to  yield  obedience  to 
the  laws.  Every  Christian  should  de 
sire  the  reputation  of  being  a  man 
seeking  the  welfare  of  his  country,  and 
the  just  execution  of  the  laws. 

4.  The  minister  of  God.  The  ser 
vant  of  God.  He  is  appointed  by  God 
to  do  his  will,  and  to  execute  his  pur 
poses.  Tf  To  thee.  For  your  benefit. 
t  For  good.  That  is,  to  protect  you 
in  your  rights  ;  to  vindicate  your  name, 
person,  or  property  ;  and  to  guard  your 
liberty,  and  secure  to  you  the  results 
of  your  industry.  The  magistrate  is 
not  appointed  directly  to  reward  men, 
but  they  practically  furnish  a  reward 
by  protecting  and  defending  them,  and 
secur.iig  to  them  the  interests  of  jus 
tice.  Tf  If  thou  do  that,  &c.  That  is, 
if  any  citizen  should  do  evil,  ^  Be 
afraid.  Fear  the  just  vengeance  of 
the  laws,  f  For  he  beareth  not  the 
sword  in  vain.  The  sword  is  an  in 
strument  of  punishment,  as  well  as  an 
emblem  of  war.  Princes  were  accus 
tomed  to  wear  a  sword  as  an  emblem 
of  their  authority  ;  and  the  sword  was 
often  used  for  the  purpose  of  behead 


ing,  or  otherwise  punishing  the  guilty. 
The  meaning  of  the  apostle  is,  that  he. 
does  not  wear  this  badge  of  authority 
as  an  unmeaning  show,  but  that  it  will 
be  used  to  execute  the  laws.  As  this 
is  the  design  of  the  power  intrusted  t<? 
him,  and  as  he  will  exercise  his  au 
thority,  men  should  be  influenced  by 
fear  to  keep  the  law,  even  if  there 
were  no  better  motive.  ^  A  revenger, 
&c.  In  ch.  xii.  19,  vengeance  is  said 
to  belong  to  God.  Yet  he  executes  his 
vengeance  by  means  of  subordinate 
agents.  It  belongs  to  him  to  take  ven 
geance  by  direct  judgments,  by  the 
plague,  famine,  sickness,  or  earth 
quakes  ;  by  the  appointment  of  magis 
trates  ;  or  by  letting  loose  the  passions 
of  men  to  prey  upon  each  other. 
When  a  magistrate  inflicts  punishment 
on  the  guilty,  it  is  to  be  regarded  as  the 
act  of  God  taking  vengeance  by  him  ; 
and  on  this  principle  only  is  it  right  for 
a  judge  to  condemn  a  man  to  death.  It 
is  not  because  one  man  has  by  nature 
any  right  over  the  life  of  another,  or 
because  society  has  any  right  collect 
ively  which  it  has  not  as  individuals  ; 
but  because  God  gave  life,  and  be 
cause  he  has  chosen  to  take  it  away 
when  crime  is  committed  by  the  ap 
pointment  of  magistrates,  and  not  by 
coming  forth  himself  visibly  to  execute 
the  laws.  Where  human  laws  fail, 
however,  he  often  takes  vengeance  into 
his  own  hands,  and  by  the  plague,  or 
some  signal  judgments,  sweeps  the 
guilty  into  eternity.  ^  To  execute 
•wrath.  For  an  explanation  of  the 
word  -wrath  see  Notes  on  ch.  i.  1 8.  It 
denotes  here  punishment,  or  the  just 
execution  of  the  laws.  It  may  be  re 
marked  that  this  verse  is  an  incidental 
proof  of  the  propriety  ot 'capital  punish 
nent.  The  sword  was  undoubtedly  an 
instrument  for  this  purpose,  and  the 


A.  D.  60.] 

God,    a      revenger      to    exe 
cute  wrath  upon  him  that  doeth 


CHAPTER  xiu. 


281 


evil. 


5  Wherefore  a  ye  must  needs 


be   subject,  not  only  for  wrath, 
but  also  for  conscience'  sake. 

6  For,  for  this  cause  pay  ye 
tribute  also  :  for  they  are  God's 


apostle  mentions  its  use  without  any 
rcmnrk  of  disapprobation.  He  enjoins 
subjection  to  those  who  -wear  the 
sword,  that  is,  to  those  who  execute 
the  laws  by  that;  and  evidently  in 
tends  to  speak  of  the  magistrate  -with 
the  sword,  or  in  inflicting  capital  pu 
nishment,  as  having  received  the  ap 
pointment  of  God.  The  tendency  of 
society  now  is  not  to  too  sanguinary 
laws.  It  is  rather  to  forget  that  God 
has  doomed  the  murderer  to  death  ;  and 
though  humanity  should  be  consulted 
in  the  execution  of  the  laws,  yet  there 
is  no  humanity  in  suffering  the  mur 
derer  to  live  to  infest  society,  and  en 
danger  many  lives,  in  the  place  of  his 
own,  which  was  forfeited  to  justice. 
Fat  better  that  one  murderer  should  die, 
than  that  he  should  be  suffered  to  live, 
to  imbrue  his  hands  perhaps  in  the 
blood  of  many  who  are  innocent.  But 
the  authority  of  God  has  settled  this 
question  (Gen.  ix.  5,  6),  and  it  is  nei 
ther  right  nor  safe  for  a  community  to  dis 
regard  his  solemn  decisions.  See  Black- 
stone's  Commentaries,  vol.  iv.  p.  8.  [9.] 
5.  Wherefore  (Jity.  The  reasons 
why  we  should  be  subject,  which  the 
apostle  had  given,  were  two,  (1.)  That 
government  was  appointed  by  God. 
(2.)  That  violation  of  the  laws  would 
necessarily  expose  to  punishment,  f  Ye 
must  needs  be.  It  is  necessary  (avdy- 
»)>)  to  be.  This  is  a  word  stronger 
than  that  which  implies  mere  fitness  or 
propriety.  It  means  that  it  is  a  matter 
of  high  obligation  and  of  necessity  to 
be  subject  to  the  civil  ruler.  Tf  Not 
only  for  -wrath.  Not  only  on  account 
of  the  fear  of  punishment ;  or  the 
fact  that  wrath  will  be  executed  on 
evil  doers,  *{  For  conscience1  sake. 
As  a  matter  of  conscience,  or  of  duty 
to  God,  because  he  has  appointed  it, 
and  made  it  necessary  and  proper.  A 
good  citizen  yields  obedience  because 
2  A? 


it  is  the  will  of  God ;  and  a  Christian 
makes  it  a  part  of  his  religion  to  main 
tain  and  obey  the  just  laws  of  the  land. 
See  Matt.  xxii.  21  Comp.  Eccl.  viii. 
2,  "  I  counsel  them  to  keep  the  king's 
commandments,  and  that  in  regara 
of  the  oath  of  God." 

6.  For  this  cause.  Because  they 
are  appointed  by  God  ;  for  the  sake  of 
conscience,  and  in  order  to  secure  the 
execution  of  the  laws.  As  they  are 
appointed  by  God,  the  tribute  which  is 
needful  for  their  support  becomes  an 
act  of  homage  to  God,  an  act  performed 
in  obedience  to  his  will,  and  acceptable 
to  him.  1  Tribute  also.  Not  only 
be  subject  (ver.  5),  but  pay  what  may 
be  necessary  to  support  the  government. 
Tribute  properly  denotes  the  tax,  or 
annual  compensation,  which  was  paid 
by  one  province  or  nation  to  a  superior, 
as  the  price  of  protection,  or  as  an 
acknowledgment  of  subjection.  The 
Romans  made  all  conquered  provinces 
pay  this  tribute  ;  and  it  would  become 
a  question  whether  it  was  right  to 
acknowledge  this  claim,  and  submit  to 
it.  Especially  would  this  question 
be  agitated  by  the  Jews  and  by  Jew 
ish  Christians.  But  on  the  princi 
ple  which  the  apostle  had  laid  down 
(ver.  1,  2),  it  was  right  to  do  it,  and 
was  demanded  by  the  very  purposes 
of  government.  In  a  larger  sense,  the 
word  tribute  means  any  tax  paid  on 
land  or  personal  estate  for  the  support 
of  the  government.  1  For  they  are 
God's  ministers.  His  servants ;  or 
they  are  appointed  by  him.  As  the 
government  is  his  appointment,  we 
should  contribute  to  its  support  as  a 
matter  of  conscience,  because  we  thus 
do  honour  to  the  arrangement  of  God. 
It  may  be  observed  here,  also,  that  the 
fact  that  civil  rulers  are  the  ministers 
of  God,  invests  their  character  with 
great  sacredness3  and  should  impress 


282 

ministers,  attending  continually 
upon  this  very  thing. 

7  Render    therefore    to    all a 


ROMANS.  [A.  D.  60 

their  dues  ;  tribute  to  whom 
tribute  is  due  ;  custom  to  whom 
custom  ;  fear  to  whom  fear; 
honour  to  whom  honour. 


upon  them  the  duty  of  seeking  to  do 
his  will,  as  well  as  on  others  the  duty 
of  submitting  to  them.  If  Attending 
continually.  As  they  attend  to  this, 
and  devote  their  time  and  talents  to  it, 
it  is  proper  that  they  should  receive  a 
suitable  support.  It  becomes  then  a 
duty  for  the  people  to  contribute  cheer 
fully  to  the  necessary  expenses  of  the 
government.  If  those  taxes  should  be 
unjust  and  oppressive,  yet,  like  other 
evils,  they  are  to  be  submitted  to,  until 
a  remedy  can  be  found  in  a  proper  way. 
7.  Render,  therefore,  &c.  This  in 
junction  is  often  repeated  in  the  Bible. 
See  Notes  on  Matt.  xxii.  21.  See  also 
Matt.  xvii.  25—27.  1  Pet.  ii.  13—17. 
Prov.  xxiv.  2 1 .  It  is  one  of  the  most  love 
ly  and  obvious  of  the  duties  of  religion. 
Christianity  is  not  designed  to  break  in 
upon  the  proper  order  of  society,  but 
rather  to  establish  and  confirm  that 
order.  It  does  not  rudely  assail  exist 
ing  institutions;  but  it  comes  to  put 
them  on  a  proper  footing,  to  diffuse  a 
mild  and  pure  influence  over  all,  and 
to  secure  such  an  influence  in  all  the 
relations  of  life  as  shall  tend  best  to 
promote  the  happiness  of  man  and  the 
welfare  of  the  community,  ^f  Is  due. 
To  whom  it  properly  belongs  by  the 
law  of  the  land,  and  according  to  the 
ordinance  of  God.  It  is  represented 
here  as  a  matter  of  debt,  as  something 
which  is  due  to  the  ruler ;  a  fair  com 
pensation  to  him  for  the  service  which 
he  renders  us  by  devoting  his  time  and 
talents  to  advance  our  interests,  and 
the  welfare  of  the  community.  As  taxes 
are  a  debt,  a  matter  of  strict  and  just 
obligation,  they  should  be  paid  as  consci 
entiously  and  as  cheerfully  as  any  other 
just  debts,  however  contracted.  ^  Cus 
tom  (T«XIC).  The  word  rendered  tri 
bute  means,  as  has  been  remarked,  the 
tax  which  is  paid  by  a  tributary  prince 
or  dependent  people  ;  also  the  tax  im 
posed  on  land  or  real  estate.  The  word 


here  translated  custom  means  properly 
the  revenue  which  is  collected  on  raer- 
chandise,  either  imported  or  exported. 
Tf  Fear.  See  ver.  4.  We  should  stand 
in  awe  of  those  who  wear  the  sword, 
and  who  are  appointed  to  execute  the 
laws  of  the  land.  As  the  execution  of 
their  office  is  fitted  to  excite  fear,  we 
should  render  to  them  that  reverence 
which  is  appropriate  to  the  execution 
of  their  office.  It  means  a  solicitous 
anxiety  lest  we  do  any  thing  to  offend 
them.  H  Honour.  The  difference  be 
tween  this  and  fear  is,  that  this  rather 
denotes  reverence,  veneration,  respect 
for  their  names,  offices,  rank,  &c.  The 
former  is  the  fear  which  arises  from 
the  dread  of  punishment.  Religion 
gives  to  men  all  their  just  titles,  recog 
nises  their  rank  and  office,  and  seeks  to 
promote  due  subordination  in  a  com 
munity.  It  was  no  part  of  the  work 
of  our  Saviour,  or  of  his  apostles,  to 
quarrel  with  the  mere  titles  of  men,  or 
to  withhold  from  them  the  customary 
tribute  of  respect  and  homage.  Comp. 
Acts  xxiv.  3 ;  xxvi.  25.  Luke  i.  3. 
1  Pet.  ii.  17.  In  this  verse  there  is 
summed  up  the  duty  which  is  owed  to 
magistrates.  It  consists  in  rendering 
to  them  proper  honour;  contributing 
cheerfully  and  conscientiously  to  the 
necessary  expenses  of  the  government , 
and  in  yielding  obedience  to  the  laws. 
These  are  made  a  part  of  the  duty 
which  we  owe  to  God,  and  should  be 
considered  as  enjoined  by  our  religion. 
On  the  subject  discussed  in  these 
seven  verses,  the  following  principles 
seem  to  be  settled  by  the  authority  of 
the  Bible,  and  are  now  understood  : 
(1.)  That  government  is  essential ;  and 
its  necessity  is  recognised  by  God,  and 
it  is  arranged  by  his  providence.  God 
has  never  been  the  patron  of  anarchy 
and  disorder.  (2.)  Civil  rulers  are  de 
pendent  on  God.  He  has  the  entire 
control  over  them,  and  can  set  them 


A.  D.  60.] 

8  Owe   n(    man    any   thing, 
but  to  love  one  another :    for  a 


CHAPTER  XIII.  283 

he  that  loveth  another  hath  ful 
filled  the  law. 


up  or  put  them  down  when  he  please. 
(3.)  The  authority  of  God  is  superior 
to  that  of  civil  rulers.  They  have  no 
right  to  make  enactments  which  inter 
fere  with  his  authority.  (4.)  It  is  not 
the  business  of  civil  rulers  to  regulate 
or  control  religion.  That  is  a  distinct 
department,  with  which  they  have  no 
concern,  except  to  protect  it.  (5.)  The 
rights  of  all  men  are  to  be  preserved. 
Men  are  to  be  allowed  to  worship  God 
according  to  the  dictates  of  their  own 
conscience,  and  to  be  protected  in  those 
rights,  provided  they  do  not  violate  the 
peace  and  order  of  the  community. 
(6.)  Civil  rulers  have  no  right  to  per 
secute  Christians,  or  to  attempt  to  se 
cure  conformity  to  their  views  by  force. 
The  conscience  cannot  be  compelled  ; 
and  in  the  affairs  of  religion  man  must 
be  free. 

In  view  of  this  subject  we  may  re 
mark,  (1.)  That  the  doctrines  respecting 
the  rights  of  civil  rulers,  and  the  line 
which  is  to  be  drawn  between  their 
powers  and  the  rights  of  conscience, 
have  been  slow  to  be  understood.  The 
struggle  has  been  long;  and  a  thou 
sand  persecutions  have  shown  the  anxi 
ety  of  the  magistrate  to  rule  the  con 
science,  and  to  control  religion.  In 
pagan  countries  it  has  been  conceded 
that  the  civil  ruler  had  a  right  to  con 
trol  the  religion  of  the  people  :  church 
and  state  there  have  been  one.  The 
same  thing  was  attempted  under  Chris 
tianity.  The  magistrate  still  claimed 
this  right,  and  attempted  to  enforce  it. 
Christianity  resisted  the  claim,  and  as 
serted  the  independent  and  original 
rights  of  conscience.  A  conflict  ensued, 
of  course,  arid  the  magistrate  resorted 
to  persecutions,  to  subdue  by  force  the 
claims  of  the  new  religion  and  the 
rights  of  conscience.  Hence  the  ten 
fiery  and  bloody  persecutions  of  the 
primitive  church.  The  blood  of  tho 
early  Christians  flowed  like  water; 
thousands  and  tens  of  thousands  went 
to  the  stake,  until  Christianity  triumph 


ed,  and  the  right  of  religion  to  a  free 
exercise  was  acknowledged  throughout 
the  empire.  (2.)  It  is  matter  of  de 
vout  thanksgiving  that  the  subject  is 
now  settled,  and  the  principle  is  now 
understood.  In  our  own  land  there 
exists  the  happy  and  bright  illustration 
of  the  true  principle  on  this  great  sub 
ject.  The  rights  of  conscience  are  re 
garded,  and  the  laws  peacefully  obeyed. 
The  civil  ruler  understands  his  pro 
vince  ;  and  Christians  yield  a  cheerful 
and  cordial  obedience  to  the  laws.  The 
church  and  state  move  on  in  their  own 
spheres,  united  only  in  the  purpose  to 
make  men  happy  and  good ;  and  di 
vided  only  as  they  relate  to  different 
departments,  and  contemplate,  the  one, 
the  rights  of  civil  society,  the  other,  the 
interests  of  eternity.  Here,  every  man 
worships  God  according  to  his  own 
views  of  duty  ;  and  at  the  same  time, 
here  is  rendered  the  most  cordial  and 
peaceful  obedience  to  the  laws  of  the 
land.  Thanks  should  be  rendered  with 
out  ceasing  to  the  God  of  our  fathers 
for  the  wondrous  train  of  events  by 
which  this  contest  has  been  conducted 
to  its  issue ;  and  for  the  clear  and  full 
understanding  which  we  now  have  of 
the  different  departments  pertaining  to 
the  church  and  the  state. 

8.  Owe  no  man  any  thing".  Be  not 
hi  debt  to  any  one.  In  the  previous 
verse  the  apostle  had  beon  discoursing 
of  the  duty  which  we  owe  to  magis 
trates.  He  had  particularly  enjoined  on 
Christians  to  pay  to  them  their  just 
dues.  From  this  command  to  discharge 
fully  this  obligation,  the  transition  was 
natural  to  the  subject  of  debts  in  gene 
ral,  and  to  an  injunction  not  to  be  in 
debted  to  any  one.  This  law  is  enjoin 
ed  in  this  place,  (1.)  Because  it  is  a 
part  of  our  duty  as  good  citizens;  and, 
(2.)  Because  it  is  a  part  of  that  law 
which  teaches  us  to  love  our  neigh 
bour,  and  to  do  no  injury  to  him. 
ver.  10.  The  interpretation  of  this 
command  is  to  be  taken  with  this 


284 

9  For  this,  Thou  B  shalt  not 
commit  adultery,  Thou  shalt  not 
kill,  Thou  shalt  not  steal,  Thou 
shalt  not  bear  false  witness, 
Thou  shalt  not  covet ;  and  if 

a  Ex.20.13,&c. 


ROMANS.  [A.  ft  60 

there  oe  any  other  command- 
ment,  it  is  briefly  comprehended 
in  this  saying,  namely,  *  Thou 
shalt  love  thy  neighbour  as  thy 
self. 

b  Lev.10.18.  Matt.22.39,40. 


{imitation,  that  we  are  not  to  be  in 
debted  to  him  so  as  to  injure  him,  or 
to  work  ill  to  him. 

This  rule,  together  with  the  other 
rules  of  Christianity,  would  propose  a 
remedy  for  all  the  evils  of  bad  debts  in 
the  following  manner.  (1.)  It  would 
teach  men  to  be  industrious,  and  this 
would  commonly  prevent  the  necessity 
of  contracting  debts.  (2.)  It  would 
make  them  frugal,  economical,  and 
humble  in  their  views  and  manner  of 
life.  (3.)  It  would  teach  them  to 
bring  up  their  families  in  habits  of  in 
dustry.  The  Bible  often  enjoins  that. 
See  Note,  ch.  xii.  11.  Comp.  Phil.  iv. 
3.  Prov.  xxiv.  30 — 34.  1  Thess.  iv.  11. 
2  Thess.  iii.  10.  Eph.  iv.  25.  (4.) 
Religion  would  produce  sober,  chasten 
ed  views  of  the  end  of  life,  of  the  great 
design  of  living ;  and  would  take  off  the 
affections  from  the  splendour,  gayety, 
and  extravagances  which  lead  often  to 
the  contraction  of  debts.  1  Thess.  v. 
6.  8.  1  Pet.  i.  13  ;  iv.  7.  Tit.  ii.  12. 
1  Pet.  iii.  3.  5.  1  Tim.  ii.  9.  (5.) 
Religion  would  put  a  period  to  the 
vices  and  unlawful  desires  which  now 
prompt  men  to  contract  debts.  (6.)  It 
would  make  them  honest  in  paying 
them.  It  would  make  them  conscien 
tious,  prompt,  friends  of  truth,  and  dis 
posed  to  keep  their  promises. 

^  Jiut  to  love  one  another.  Love 
is  a  debt  which  can  never  be  discharg 
ed.  We  should  feel  that  we  owe  this 
to  all  men,  and  though  by  acts  of  kind 
ness  we  may  be  constantly  discharging 
it,  yet  we  should  feel  that  it  can  never 
be  fully  met  while  there  is  opportunity 
to  do  good.  If  For  he  that  loveth,  &c. 
In  what  way  this  is  done  is  stated  in 
ver.  10.  The  law  in  relation  t4  our 
neighbour  is  there  said  to  be  simply 
that  we  do  no  ill  to  him.  Love  to  him 
would  prompt  to  no  injury.  It  would 


seek  to  do  him  good,  and  would  thus 
fulfil  all  the  purposes  of  justice  and 
truth  which  we  owe  to  him.  In  order 
to  illustrate  this,  the  apostle,  in  the 
next  verse,  runs  over  the  laws  of  the 
ten  commandments  in  relation  to  our 
neighbour,  and  shows  that  all  those 
laws  proceed  on  the  principle  that  we 
are  to  love  him,  and  that  love  would 
prompt  to  them  all 

9.  .For  this.  This  which  follows 
is  ihe  sum  of  the  laws.  This  is  to  re 
gulate  us  in  our  conduct  towards  our 
neighbour.  The  word  this  here  stands 
opposed  to  "that"  in  ver.  11.  This 
law  of  love  would  prompt  us  to  seek 
our  neighbour's  good  ;  that  fact,  that 
our  salvation  is  near,  would  prompt  us 
to  be  active  and  faithful  in  the  dis 
charge  of  all  the  duties  we  owe  to  him 
U  Thou  shalt  not  commit  adultery 
All  the  commands  which  follow  are 
designed  as  an  illustration  of  the  duty 
of  loving  our  neighbour.  See  these 
commands  considered  in  the  Notes  on 
Matt.  xix.  18,  19.  The  apostle  has 
not  enumerated  all  the  commands  of 
the  second  table.  He  has  shown  ge 
nerally  what  they  icquired.  The  com 
mand  to  honour  oar  parents  he  has 
omitted.  The  reason  might  have  been 
that  it  was  not  so  immediately  to  his 
purpose  when  discoursing  of  love  to  a 
neighbour — a  word  which  does  not 
immediately  suggest  the  idea  of  near 
relatives.  The  expression,  "  Thou  shalt 
not  bear  false  witness,"  is  rejected  by 
the  best  critics  as  of  doubtful  authority, 
but  it  does  not  materially  affect  the 
spirit  of  the  passage.  It  is  wanting  in 
many  MSS.  and  in  the  Syriac  version. 
^[  Jf 'there  be  any  other  commandment. 
The  law  respecting  parents  ;  or  if  there 
be  any  duty  which  does  not  seem  to  be 
specified  by  these  laws,  it  is  implied 
in  the  command  to  love  ou'  neighbour 


.4.  D.  60.J 

10  Love    worketh   no 


CHAPTER  XIII. 


225 


lo 


his  neighbour  :  therefore  love  is 
the  fulfilling  of  the  law. 


as  ourselves,  f  It  is  briefly  compre 
hended.  Greek,  It  may  be  reduced  to 
this  head;  or  it  is  summed  up  in 
this,  t  In  this  saying.  This  word, 
or  command.  ^  Thou  shaft  love,  &c. 
This  is  found  in  Lev.  xix.  18.  See  it 
considered  in  the  Notes  on  Matt.  xix. 
1 9.  If  this  command  were  fulfilled,  it 
would  prevent  all  fraud,  injustice,  op 
pression,  falsehood,  adultery,  murder, 
theft,  and  covetousness.  It  is  the  same 
as  our  Saviour's  golden  rule.  And  if 
every  man  would  do  to  others  as  he 
would  wish  them  to  do  to  him,  all  the  de 
sign  of  the  law  would  be  at  once  fulfilled. 
10.  Love  ivorketh  no  ill,  &c.  Love 
would  seek  to  do  him  good  ;  of  course 
it  would  prevent  all  dishonesty  and 
crime  towards  others.  It  would  prompt 
to  justice,  truth,  and  benevolence.  IT 
this  law  were  engraven  on  every  man's 
heart,  and  practised  in  his  life,  what  a 
change  would  it  immediately  produce 
in  society.  If  all  men  would  at  once 
abandon  that  which  is  fitted  to  -work 
ill  to  others,  what  an  influence  would 
it  have  on  the  business  and  commercial 
affairs  of  men.  How  many  plans  of 
fraud  and  dishonesty  would  it  at  once 
arrest.  How  many  schemes  would  it 
crush.  It  would  silence  the  voice  of 
the  slanderer  ;  it  would  stay  the  plans 
of  the  seducer  and  the  adulterer;  it 
would  put  an  end  to  cheating,  and 
fraud,  and  all  schemes  of  dishonest 
gain.  The  gambler  desires  the  pro 
perty  of  his  neighbour  without  any 
compensation,  and  thus  works  ill  to 
him.  The  dealer  in  lotteries  desires 
property  for  which  he  has  never  toiled, 
and  which  must  be  obtained  at  the  ex 
pense  and  loss  of  others.  And  there 
are  many  employments  all  whose  ten 
dency  is  to  work  ill  to  a  neighbour. 
This  is  pre-eminently  true  of  the  traffic 
in  ardent  spirits  It  cannot  do  him 
good,  and  the  almost  uniform  result  is 


11  And  that,  knowing  the 
time,  that  now  it  is  high  time  to 
awake  a  out  of  sleep  ;  for  now 


a  lThess.5.5-8. 


to  deprive  him  of  his  property,  nealth, 
reputation,  peace,  and  domestic  com 
fort.  He  that  sells  his  neighbour  liquid 
fire,  knowing  what  must  be  the  result 
of  it,  is  not  pursuing  a  business  which 
works  no  ill  to  him ;  and  love  to  that 
neighbour  would  prompt  him  to  aban 
don  the  traffic.  See  Hab.  ii.  15,  "  Wo 
unto  him  that  giveth  his  neighbour 
drink,  that  putteth  thy  bottle  to  him, 
and  makest  him  drink  also,  that  thou 
mayest  look  on  their  nakedness." 
H  Therefore,  &c.  Because  love  does 
no  harm  to  another,  it  is  therefore  the 
fulfilling  of  the  law,  implying  that  all 
that  the  law  requires  is  to  love  others 
t  Is  the  fulfilling.  Is  the  completion, 
or  meets  the  requirements  of  the  law. 
The  law  of  God  on  this  head,  or  in  re 
gard  to  our  duty  to  o-ir  neighbour,  re 
quires  us  to  do  justice  towards  him,  to 
observe  truth,  &c.  All  this  will  be 
met  by  love  ;  and  if  men  truly  love  a 
others,  all  the  demands  of  the  law 
would  be  satisfied.  ^  Of  the  lain.  Of 
the  law  of  Moses,  but  particularly  the 
ten  commandments. 

11.  And  that.  The  word  "  that,"  in 
this  place,  is  connected  in  signification 
with  the  word  "  this"  in  ver.  9.  The 
meaning  may  be  thus  expressed  :  All 
the  requirements  of  the  law  towards 
our  neighbour  may  be  met  by  two 
things:  one  is  (ver.  9,  10)  by  love  ;  the 
other  is  (ver.  11 — 14)  by  remembering 
that  we  are  near  to  eternity  ;  keeping  a 
deep  sense  of  this  truth  before  the 
mind.  This  will  prompt  to  a  life  of 
honesty,  truth,  and  peace,  and  content 
ment,  ver.  13.  The  doctrine  in  these 
verses  (11 — 14),  therefore,  is,  that  a 
deep  conviction  of  the  nearness  of 
eternity  -will prompt  to  an  upright  life 
in  the  intercourse  of  man  ivith  man. 
Tf  Knowing  the  time.  Taking  a  proper 
estimate  of  the  time.  Taking  just  views 
of  the  shortness  and  the  value  of  time, 


286 

is    our     salvation    nearer    than 
when  we  believed. 


ROMANS.  [A.  D.  60 

12  The  night  is  far  spent,  th& 
day  is  at  hind  :  let  us  °  therefore 

aEph.5.11. 


of  the  design  for  which  it  was  given, 
and  of  the  fact  that  it  is,  in  regard  to 
us,  rapidly  coming  to  a  close.  And  still 
further  considering,  that  the  time  in 
which  you  live  is  the  time  of  the  gos 
pel,  a  period  of  light  and  truth,  when 
you  are  particularly  called  on  to  lead 
holy  lives,  and  thus  to,do  justly  to  all. 
The  previous  time  had  been  a  period 
of  ignorance  and  darkness,  when  op 
pression,  and  falsehood,  and  sin  abound 
ed.  This,  the  time  of  the  gospel,  when 
God  had  made  knotvn  to  men  his  will 
that  they  should  be  pure.  ^  High  time. 
Greek,  "  the  hour"  ^  To\  awake,  &c. 
This  is  a  beautiful  figure.  The  dawn 
of  day,  the  approaching  light  of  the 
morning,  is  the  time  to  arouse  from 
slumber.  In  the  darkness  of  night,  men 
sleep.  So  says  the  apostle.  The  world 
has  been  sunk  in  the  night  of  heathen 
ism  and  sin.  At  that  time  it  was  to  be 
expected  that  they  would  sleep  the 
sleep  of  spiritual  death.  But  now  the 
morning  light  of  the  gospel  dawns. 
The  sun  of  righteousness  has  arisen. 
It  is  time,  therefore,  for  men  to  cast  oft' 
the  deeds  of  darkness,  and  rise  to  life, 
and  purity,  and  action.  Comp.  Acts 
xvii.  30,  31.  The  same  idea  is  beau 
tifully  presented  in  1  Thess.  v.  5 — 8. 
The  meaning  is,  '  Hitherto  we  have 
walked  in  darkness  and  in  sin.  Now 
we  walk  in  the  light  of  the  gospel. 
We  know  our  duty.  We  are  sure  that 
the  God  of  light  is  around  us,  and  is  a 
witness  of  all  we  do.  We  are  going 
soon  to  meet  him,  and  it  becomes  us 
to  rouse,  and  to  do  those  deeds,  and 
those  only,  which  will  bear  the  bright 
shining  of  the  light  of  truth,  and  the 
scrutiny  of  him  who  is  "  light,  and  in 
whom  is  no  darkness  at  all." '  1  John 
i.  5.  ^  Sleep.  Inactivity;  insensibility 
to  the  doctrines  and  duties  of  religion. 
Men,  by  nature,  are  active  only  in 
deeds  of  wickedness.  In  regard  to  re 
ligion  they  are  insensible,  and  the 
fik  mbers  of  night  are  on  their  eyelids. 


Sleep  is  '  the  kinsman  of  death,"  and 
it  is  the  emblem  of  the  insensibility 
and  stupidity  of  sinners.  The  deeper 
the  ignorance  and  sin,  the  greater  in 
this  insensibility  to  spiritual  things,  and 
to  the  duties  which  we  owe  to  God 
and  man.  ^  For  now  is  our  salvation- 
The  word  salvation  has  been  here 
variously  interpreted.  Some  suppose 
that  by  it  the  apostle  refers  to  the  per 
sonal  reign  of  Christ  on  the  earth 
(Tholuck,  and  the  Germans  generally.) 
Others  suppose  it  refers  to  deliverance 
from  persecutions.  Others,  to  increased 
light  and  knowledge  of  the  gospel,  so 
that  they  could  more  clearly  discern 
their  duty  than  when  they  became  be 
lievers.  (Rosenmuller.}  It  probably, 
however,  has  its  usual  meaning  here, 
denoting  that  deliverance  from  sin  and 
danger  which  awaits  Christians  in  hea 
ven  ;  and  is  thus  equivalent  to  the  ex 
pression,  '  You  are  advancing  nearer  to 
heaven.  You  are  hastening  to  the  world 
of  glory.  Daily  we  are  approaching  the 
kingdom  of  light;  and  in  prospect  of 
that  state,  we  ought  to  lay  aside  every 
sin,  and  live  more  and  more  in  prepa 
ration  for  a  world  of  light  and  glory.' 
t  Than  -when  tve  believed.  Than 
when  we  began  to  believe.  Every  day 
brings  us  nearer  to  a  world  of  perfect 
light. 

1 2.  The  night.  The  word  night,  in 
the  New  Testament,  is  used  to  denote 
night  literally  (Matt.  ii.  14,  &c.) ;  the 
starry  heavens  (Rev.  viii.  12);  and 
then  it  denotes  a  state  of  ignorance 
and  crime,  and  is  synonymous  with  the 
word  darkness,  as  such  deeds  are  com 
mitted  commonly  in  the  night.  1  Thess, 
v.  5.  In  this  place  it  seems  to  denoto 
our  present  imperfect  and  obscure  con 
dition  in  this  world  as  contrasted  with 
the  pure  light  of  heaven.  The  night, 
the  time  of  comparative  obscunty  and 
sin  in  which  we  live  even  under  the 
gospel,  is  far  gone  in  relation  to  us, 
and  the  pure  splendours  of  heaven  ore 


.  D    60  ] 


CHAPTER  XIII. 


287 


cast  off  the  works  of  darkness, 
and  let  us  put "  on  the  armour 
of  light. 

oEph.6.13,&c. 


13  Let  us  walk  *  honestly,  ' 
as  in  the  day  ;  not  in  rioting 
and  drunkenness,  not  in  cham- 

r,  decently.         I  Pbil.4.8.  lPet.2.12.        c  lPet.4.3. 


at  hand.  1  Is  far  spent.  Literally, 
'is  cut  off.'  It  is  becoming  short ;  it  is 
hastening  to  a  close.  U  The  day. 
The  full  splendours  and  glory  of  re 
demption  in  heaven.  Heaven  is  often 
thus  represented  as  a  place  of  pure  and 
splendid  day.  Rev.  xxi.  23.  25  ;  xxii. 
5.  The  times  of  the  gospel  are  repre 
sented  as  times  of  light  (Isa.  Ix.  1,  2. 
19,  20,  &c.)  ;  but  the  reference  here 
seems  to  be  rather  to  the  still  brighter 
glory  and  splendour  of  heaven,  as  the 
place  of  pure,  unclouded,  and  eternal 
day.  |  /*  at  hand.  Is  near;  or  is 
drawing  near.  This  is  true  respecting  all 
Christians.  The  day  is  near,  or  the  time 
when  they  shall  be  admitted  to  heaven 
is  not  remote.  This  is  the  uniform  repre 
sentation  of  the  New  Testament.  Heb. 
x.  25.  1  Pet.  iv.  7.  James  v.  8.  Rev. 
xii.  20.  1  Thess.  v.  2 — 6.  Phil.  iv.  5. 
That  the  apostle  did  not  mean,  how 
ever,  that  the  end  of  the  world  was  near, 
or  that  the  day  of  judgment  would  come 
soon,  is  clear  from  his  own  explanations. 
See  1  Thess.  v.  2—6.  Comp.  2  Thess. 
ii.  1  Let  us  therefore.  As  we  are 
about  to  enter  on  the  glories  of  that 
eternal  day,  we  should  be  pure  and 
holy.  The  expectation  of  it  will  teach 
us  to  seek  purity  ;  and  a  pure  life  alone 
will  fit  us  to  enter  there.  Heb.  xii.  14. 
t  Cast  off.  Lay  aside,  or  put  away. 
1  The  -works  of  darkness.  Dark, 
wicked  deeds,  such  as  are  specified  in 
the  next  verse.  They  are  called  -works 
of  darkness,  because  darkness  in  the 
Scriptures  is  an  emblem  of  crime,  as 
well  as  cf  ignorance,  and  because  such 
deeds  are  commonly  committed  in  the 
night.  1  Thess.  v.  7,  "  They  that  be 
drunken,  are  drunken  in  the  night" 
Comp,  John  iii.  20.  Eph.  v.  11 — 13. 
1  Let  us  put  on.  Let  us  clothe  our 
selves  with.  T  The  armour  of  light. 
The  word  armour  ^TTKCL}  properly 
means  arms,  or  instruments  of  war, 
•ncluding  the  helmet,  sword,  shield, 


&c.  Eph.  vi.  11 — 17.  It  is  used  in  the 
New  Testament  to  denote  the  aids 
which  the  Christian  has,  or  the  meant 
•)f  defence  in  his  warfare,  where  he  is 
represented  as  a  soldier  contending  with 
his  foes,  and  includes  truth,  righteous 
ness,  faith,  hope,  &c.  as  the  instru 
ments  by  which  he  is  to  gain  his  vic 
tories.  In  2  Cor.  vi.  7,  it  is  called  "  the 
armour  of  righteousness  on  the  right 
hand  and  on  the  left."  It  is  called  ar 
mour  of  light,  because  it  is  not  to  ac 
complish  any  deeds  of  darkness  or  of 
crime ;  it  is  appropriate  to  one  who  is 
pure,  and  who  is  seeking  a  pure  and 
noble  object.  Christians  are  represent 
ed  as  the  children  of  light.  1  Thess. 
v.  5.  Note,  Luke  xvi.  8.  By  the  ar 
mour  of  light,  therefore,  the  apostle 
means  those  graces  which  stand  op 
posed  to  the  deeds  of  darkness  (ver. 
13)  ;  those  graces  of  faith,  hope,  humili 
ty,  &c.  which  shall  be  appropriate  to 
those  who  are  the  children  of  the  day, 
and  which  shall  be  their  defence  in 
their  struggles  with  their  spiritual  foes. 
See  the  description  in  full  in  Eph  vii. 
11—17. 

13.  Let  us  -walk.  To  -walk  is  an 
expression  denoting  to  live  ;  let  us  live, 
or  conduct,  &c.  1  Honestly.  The  word 
here  used  means  rather  in  a  decent  or 
becoming  manner;  in  a  manner  ap 
propriate  to  those  who  are  the  children 
of  light,  1  A*  in  the  day.  As  if  all 
our  actions  were  seen  and  known. 
Men  by  day,  or  in  open  light,  live  de 
cently  ;  their  foul  and  wicked  deeds  are 
done  in  the  night  The  apostle  exhorts 
Christians  to  live  as  if  all  their  conduct 
were  seen,  and  they  had  nothing  which 
they  wished  to  conceal.  1  In  rioting. 
Revelling ;  denoting  the  licentious  con 
duct,  the  noisy  and  obstreperous  mirth, 
the  scenes  of  disorder  and  sensuality, 
which  attend  luxurious  living.  ^  Drunk 
enness.  Rioting  and  drunkenness  con 
stitute  \hejirsi  class  of  sins  from  which 


ROMANS. 


bering  a  and  wantonness,  not  in 
&  trite  and  envying. 

14  But  put  *  ye  on  the  Lord 

a  lCor.«.9,10.  b  Gal.3.87. 


he  would  keep  them.  It  is  scarcely 
necessary  to  add  that  these  were  com 
mon  crimes  among  the  heathen.  1  In 
chambering.  "  Lewd,  immodest  be 
haviour."  (  Webster.}  The  Greek  word 
includes  illicit  indulgences  of  all  kinds, 
adultery,  &c.  The  words  chambering 
and  wantonness  constitute  the  secmid 
class  of  crimes  from  which  the  apostle 
exhorts  Christians  to  abstain.  That  these 
were  common  crimes  among  the  hea 
then,  it  is  not  necessary  to  say.  See 
Notes  to  Rom.  i. ;  also  Eph.  v.  12.  It 
is  not  possible,  nor  would  it  be  proper, 
to  describe  the  scenes  of  licentious  in 
dulgence  of  which  all  pagans  are  guilty. 
As  Christians  were  to  be  a  peculiar 
people,  therefore,  the  apostle  enjoins  on 
them  purity  and  holiness  of  life.  \  Not 
in  strife.  Strife  and  envying  are  the 
third  class  of  sins  from  which  the  apos 
tle  exhorts  them.  The  word  strife 
means  contention,  disputes,  litigations. 
The  exhortation  is  that  they  should  live 
m  peace.  T  Envying.  Greek,  Zeal. 
It  denotes  any  intense,  vehement,  fer 
vid  passion.  It  is  not  improperly  ren 
dered  here  by  envying.  These  vices 
are  properly  introduced  in  connexion 
with  the  others.  They  usually  accom 
pany  each  other.  Quarrels  and  con 
tentions  come  out  of  scenes  of  drunk 
enness  and  debauchery.  But  for  such 
scenes,  there  would  be  little  contention, 
and  the  world  would  be  comparatively 
at  peace. 

14.  But  put  ye  on.  Comp.  Gal.  iii. 
17.  The  word  rendered  "  put  ye  on" 
is  the  same  used  in  ver.  12,  and  is  com 
monly  employed  in  reference  to  cloth 
ing  or  apparel.  The  phrase  to  put  on 
a  person,  which  seems  a  harsh  expres 
sion  in  our  language,  was  one  not  un- 
frequently  used  by  Greek  writers,  and 
means  to  imbibe  his  principles,  to  imi 
tate  his  example,  to  copy  his  spirit,  to 
occome  like  him.  Thus  in  Dionysius 
Uadcarnassus  the  expression  occurs, 


[A.  D.  GO. 
make  «  not 


Jesus    Christ,    and 

provision  for  the  flesh,  to  fulfil 

the  lusts  thereof. 


"  having  put  on  or  clothed  themselves 
with  Tarquin ;"  i.  e.  they  imitated  the 
example  and  morals  of  Tarquin.     So 
Lucian  says,  "  having  put  on  Pythago 
ras  ;"  having  received  him  as  a  teacher 
and  guide.   So  the  Greek  writers  speak 
of    putting    on    Plator  Socrates,    &c. 
meaning  to  take  them  as  instructors,  to 
follow  them  as  disciples.  (See  Schleus- 
?ier.)      Thus  to  put  on  the  Lord  Jesus 
means  to  take  him  as  a  pattern  and 
guide,  to  imitate  his  example,  to  obey 
his  precepts,  to  become  like  him,  &r, 
In  all  respects  the  Lord  Jesus  was  un 
like  what  had  been  specified  in  the  pre 
vious  verse.   He  was  temperate,  chaste, 
pure,  peaceable,  and  meek ;  and  to  put 
him  on  was  to  imitate  him  in  these  re 
spects.    Heb.  iv.  15;  vii.  26.   1  Pet.  ii. 
22.    Isa.  liii.  9.    1  John  iii.  5.     f  And 
make  not  provision.     The  word  pro 
vision  here  is  that  which  is  used  to 
denote  provident  care,  or  preparation 
for  future  wants.     It  means  that  we 
should  not  make  it  an  object  to  gratify 
our  lusts,  or  study  to  do  this  by  laying 
up  any  thing  beforehand  with  reference 
to  this  design.     U  For  the  fesh.     The 
rd^e<?/i  is  used  here  evidently  to  de 
note  the   corrupt   propensities  of  the 
body,  or  those  which  he  had  specified 
"n  ver.  13.  \  To  fulfil  the  lusts  thereof.  • 
With  reference  to  its  corrupt  desires. 
The  gratification  of  the  flesh  was  the 
main  object  among  the  Romans.     Liv- 
ng  in  luxury  and  licentiousness,  they 
made  it  their  great  object  of  study  to 
multiply  and  prolong  the  means  of  li 
centious  indulgence.  In  respect  to  this, 
hristians  were  to  be  a  separate  people, 
and  to  show  that  they  were  influenced 
jy  a  higher  and  purer  desire  than  this 
grovelling  propensity  to  minister  to  sen 
sual  gratification.  It  is  right,  it  is  a  Chris 
tian  duty  to  labour  to  make  provision  for 
all  the  real  wants  of  life.    But  the  leal 
wants  are  few ;  and  with  a  heart  uis> 
)osed  to  bo  pure  and  temperate,  the 


A.  D.  60.] 


CHAPTER  XIV. 


289 


CHAPTER   XIV. 

IM  that  is  weak  in  the  faith 
receive   ye,   but  l  not   to 
doubtful  disputations. 


II 


2  For  one  believeth  that  he 
may  eat  all  things:  another,  who 
is  weak,  eateth  herbs 

t  or,  not  to  judge  hi*  doubtful  thought*. 


necessary  wants  of  life  are  easily  satis 
fied  ;  and  the  mind  may  be  devoted  to 
higher  and  purer  purposes. 
CHAPTER  XIV. 

THK  xivth  chapter  is  designed  to  set 
tle  some  difficult  and  delicate  questions 
that  could  not  but  arise  between  the  Jews 
und  Gentiles  respecting  food  and  the 
observance  of  particular  days,  rites,  &c. 
The  occasions  of  these  questions  were  j 
these :    The    converts    to    Christianity 
were    from    both  Jews   and    Gentiles. 
There  were  many  Jews  in  Rome  ;  and 
it  is  probable  that  no  small  part  of  the 
church  was  composed  of  them.     The  I 
New  Testament   every    where    shows; 
that   they    were  disposed   to   bind   the  j 
Gentile  converts  to  their  own  customs, ! 
and  to  insist  on  the  observance  of  the 
peculiar  laws  of  Moses.     See  Acts  xv. ! 
1,  2,  &c.  Gai.  ii.  3,  4.    The  subjects  on  I 
which  questions  of  this  kind  would   be  j 
agitated    were,   circumcision,   days  of ; 
fasting,   the  distinction  of  meats,  &c. 
A  part  of  these  only  are  discussed  in  ' 
this  chapter.    The  views  of  the  apostle  | 
in   regard   to   circumcision   had    been 
stated  in  ch.  iii.  and  iv.     In  this  chap 
ter  be  notices  the  disputes  which  would  \ 
be  likely  to  arise  on  the  following  sub- ; 
jects:   (1.)  The  use  of  meat,  evidently 
referring  to  the  question  whether  it  was 
lawful  to  eat  the  meat  that  was  offered 
in  sacrifice  to  idols,  ver.  2.     (2.)  The 
distinctions  and  observances  of  the  days 
of  Jewish  fastings,  &c.  ver.  5,6.  (3.)  The 
laws  observed  by  the  Jews  in  relation  ; 
to  animals  as  clean  or  unclean,  ver.  14.  | 
It  is  probable  that  these  are  mere  spe-  \ 
cimeiis  adduced  by  the  apostle  to  settle 
principles  of  conduct  in  regard  to  the  | 
Gentiles,  and   to  show  to  each  party  j 
hiw  they  ought  to  act  in  all  such  ques-  i 
lions. 

The  apostle's  design  here  is  to  allay 

all  these  contentions  by  producing  peace, 

kindness,  charity.    This  he  docs  by  the 

following  considerations,  viz*  (I.)  Thafe ' 

SB 


we  have  no  right  to  judge  another  man 
in  this  case,  for  he  is  the  servant  of 
God.  ver.  3,  4.  (2.)  That  whatever 
course  is  taken  in  these  questions,  it  is 
done  conscientiously,  and  with  a  desire 
to  glorify  God.  In  such  a  case  there 
should  be  kindness  and  charity,  ver.  6, 
&c.  (3.)  That  we  must  stand  at  the 
judgment-seat  of  Christ,  and  give  an 
account  there.  ;  and  that  we,  therefore, 
should  not  usurp  the  office  of  judging, 
ver.  10 — 13.  (4.)  That  there  is  really 
nothing  unclean  of  itself,  ver.  14.  (5.) 
That  religion  consisted  in  more  impor 
tant  matters  than  such  que>tions.  ver. 
17,  18.  (6.)  That  we  should  follow 
after  the  things  of  peace,  &c.  ver.  19- 
23.  The  principles  of  this  chapter  are 
applicable  to  all  similar  cases  of  differ 
ence  of  opinion  about  rites  and  cere 
monies,  and  unessential  doctrines  of  re 
ligion  ;  and  we  shall  see  that  if  they 
were  honestly  applied,  they  would  set 
tle  no  small  part  of  the  controversies  in 
the  religious  world. 

1.  Him  that  is  weak.  The  design 
here  is  to  induce  Christians  to  receive 
to  their  fellowship  those  who  had  scru 
ples  about  the  propriety  of  certain 
things,  or  that  might  have  peculiar 
prejudices  and  feelings  as  the  result  of 
education  or  for.ner  habits  of  belief. 
The  apostle,  therefore,  begins  by  ad 
mitting  that  such  an  one  may  be  -weak, 
i.  e.  not  fully  established,  or  not  with 
so  clear  and  enlarged  views  about 
Christian  liberty  as  others  might  have. 
Tf  In  the  faith.  In  believing.  Thi-5 
docs  not  refer  to  saving'  faith  in 
Christ,  for  he  might  have  that ;  but  to 
belief  in  regard  to  the  things  -which  the 
apostle  specifies,  or  which  would  come 
into  controversy.  Young  converts  have 
often  a  peculiar  delicacy  or  sensitive 
ness  about  the  lawfulness  of  many 
things  in  relation  to  which,  older  Chris 
tians  may  be  more  fully  established. 
To  produce  peace,  there  must  be  kind- 


290 


ROMANS. 


I  A.  D.  60 


ness,  tenderness,  and  faithful  teaching ; 
not  denunciation,  or  harshness,  on  one 
side  or  the  other.  ^  Receive  ye.  Ad 
mit  to  your  society  or  fellowship ;  re 
ceive  him  kindly,  not  meet  with  a  cold 
and  harsh  repulse.  Comp.  ch.  xv.  7. 
^  JVot  to  doubtful  disputations.  The 
plain  meaning  of  this  is,  «  Do  not  admit 
him  to  your  society  for  the  purpose  of 
debating  the  matter  in  an  angry  and 
harsh  manner ;  of  repelling  him  by  de 
nunciation  ;  and  thus,  by  the  natural 
reaction  of  such  a  course,  confirming 
him  in  his  doubts.'  Or,  "  do  not  deal 
with  him  in  such  a  manner  as  shall 
have  a  tendency  to  increase  his  scru 
ples  about  meats,  days,&c."  (Stuart,) 
The  leading-  idea  here — which  all 
Christians  should  remember — is,  that  a 
harsh  and  angry  denunciation  of  a  man 
in  relation  to  things  not  morally  wrong, 
but  where  he  may  have  honest  scru 
ples,  will  only  tend  to  confirm  him 
more  and  more  in  his  doubts.  To  de 
nounce  and  abuse  him  will  be  to  con 
firm  him.  To  receive  him  affection 
ately,  to  admit  him  to  fellowship  with 
us,  to  talk  freeiy  and  kindly  with  him, 
to  do  him  good,  will  have  a  far  greater 
tendency  to  overcome  his  scruples.  In 
questions  which  now  occur  about 
modes  of  dress,  about  measures  and 
means  of  promoting  revivals,  and  about 
rites  and  ceremonies,  this  is  by  far  the 
wisest  course,  if  we  wish  to  overcome 
the  scruples  of  a  brother,  and  to  induce 
him  to  think  as  we  do. — Greek,  '  Unto 
doubts  or  fluctuations  of  opinions  or 
reasonings.'  Various  senses  have  been 
given  to  the  words,  but  the  above  pro 
bably  expresses  the  true  meaning. 

2.  For  one  believeth.  This  was  the 
case  with  the  Gentiles  in  general,  who 
had  none  of  the  scruples  of  the  Jew 
about  the  propriety  of  eating  certain 
kinds  of  meat.  Many  of  the  converts 
who  had  been  Jews  might  also  have 
had  the  same  view — as  the  apostle  Paul 
evident!}  had — while  the  great  mass  of 
Jewish  converts  might  have  cherished 
these  scruples.  ^  May  eat  all  things. 
That  is,  he  will  not  be  restrained  by 
any  scruples  about  the  lawfulness  of 
forlorn  meats,  &c.  \  Another  -who  is 


•weak.  There  is  reference  here,  doubt 
less,  to  the  Jewish  convert.  The  apos 
tle  admits  that  he  was  -weak,  i.  e.  not 
fully  established  in  the  views  of  Chris 
tian  liberty.  The  question  with  the 
Jew  doubtless  was,  whether  it  was  law 
ful  to  eat  the  meat  which  was  offered 
in  sacrifice  to  idols.  In  those  sacrifices 
a  part  only  of  the  animal  was  offered, 
and  the  remainder  was  eaten  by  the 
worshippers,  or  offered  for  sale  in  the 
market  like  other  meat.  It  became  an 
inquiry  whether  it  was  lawful  to  eat 
this  meat ;  and  the  question  in  the 
mind  of  a  Jew  would  arise  from  the 
express  command  of  his  law.  Ex.  xxxiv. 
15.  This  question  the  apostle  discussed 
and  settled  in  1  Cor.  x.  20—32,  which 
see.  In  that  place  the  general  principle 
is  laid  down,  that  it  was  lawful  to  par 
take  of  that  meat  as  a  man  would  of 
any  other,  unless  it  10 as  expressly 
pointed  out  to  him  as  having  been 
sacrificed  to  idols,  and  unless  his  par 
taking1  of  it  -would  be  considered  as 
countenancing  the  idolaters  in  their 
•worship,  ver.  28.  But  with  this  prin 
ciple  many  Jewish  converts  might  not 
have  been  acquainted  ;  or  what  is  quite 
as  probable,  they  might  not  have  been 
disposed  to  admit  its  propriety.  \  Eat- 
eth  herbs.  Herbs  or  vegetables  only  ; 
does  not  partake  of  meat  at  all,  for  fear 
of  eating  that,  inadvertently,  which  had 
been  offered  to  idols.  The  Romans 
abounded  in  sacrifices  to  idols;  and  it 
would  not  be  easy  to  be  certain  that 
meat  which  was  offered  in  the  market, 
or  on  the  table  of  a  friend,  had  not 
been  offered  in  this  manner.  To  avoid 
the  possibility  of  partaking  of  it,  even 
ignorantly,  they  chose  to  eat  no  meat 
at  all.  The  scruples  of  the  Jews  on  the 
subject  might  have  arisen  in  part  from 
the  fact  that  sins  of  ignorance  among 
them  subjected  them  to  certain  penal 
ties.  Lev.  iv.  2,  3,  &c.  v.  15.  Num. 
xv.  24.  27 — 29.  Josephus  says  (Life, 
§  3)  that  in  his  time  there  were  certain 
priests  of  his  acquaintance  who  "sup 
ported  themselves  with  figs  and  nuts." 
These  priests  had  been  sent  to  Rome 
to  be  tried  on  some  charge  before  Cae 
sar;  and  it  is  probable  that  they  ah- 


A.  D.  60.] 


CHAPTER  XIV. 


291 


3  Let  not  him  that  eateth 
despise  him  that  eateth  not  ; 
and  let  not  him  which  eateth 


stained  from  meat  because  it  might 
have  been  offered  to  idols.  It  is  ex 
pressly  declared  of  Daniel  when  in 
Babylon,  that  he  lived  on  pulse  and 
water,  that  he  might  not  "  defile  him 
self  with  the  portion  of  the  king's 
meat,  nor  with  the  wine  which  he 
drank."  Dan.  i.  8 — 16. 

3.  Let  not  him  that  eateth.  That  is, 
he  who  has  no  scruples  about  eating 
meat,  &c.,  who  is  not  restrained  by  the 
law  of  the  Jews  respecting  the  clean 
and  unclean,  or  by  the  fact  that  meat 
may  have  been  offered  to  idols.  Tf  De 
spise  him.  Hold  him  in  contempt,  as 
being  unnecessarily  scrupulous,  &c. 
The  word  despise  here  is  happily 
chosen.  The  Gentile  would  be  very 
likely  -to  despise  the  Jew  as  being  re 
strained  by  foolish  scruples  arid  mere 
distinctions  in  matters  of  no  import 
ance.  ^  Him  that  eateth  not.  Him 
that  is  restrained  by  scruples  of  con 
science,  and  that  will  eat  only  vege 
tables,  ver.  2.  The  reference  here  is 
doubtless  to  the  Jew.  Tf  Judge  him. 
To  judge  here  has  the  force  of  con 
demn.  This  word  also  is  very  happily 
chosen.  The  Jew  would  not  be  so 
likely  to  despise  the  Gentile  for  what 
he  did  as  to  judge  or  condemn  him. 
He  would  deem  it  too  serious  a  matter 
for  contempt.  He  would  regard  it  as 
a  violation  of  the  law  of  God,  and 
would  be  likely  to  assume  the  right  of 
judging  his  brother,  and  pronouncing 
him  guilty.  The  apostle  here  has  hap 
pily  met  the  whole  case  in  all  disputes 
about  rites,  and  dress,  and  scruples  in 
religious  matters  that  are  not  essential. 
One  party  commonly  despises  the  other 
as  being  needlessly  and  foolishly  scru 
pulous  ;  and  the  other  makes  it  a  mat 
ter  of  conscience,  too  serious  for  ridi 
cule  and  contempt ;  and  a  matter,  to 
neglect  which,  is,  in  their  view,  deserv 
ing  of  condemnation.  The  true  direc 
tion  to  be  given  in  such  a  case  is,  to 
thf  one  party,  not  to  treat  the  scruples 


not  judge  him  that  eateth ;  for 
God  hatli  received  him. 

4   Who  a  art  thou  that  juilgest 

o  James  4. 12. 


of  the  other  with  derision  and  contempt, 
but  with  tenderness  and  indulgence. 
Let  him  have  his  way  in  it.  If  he  can 
be  reasoned  out  of  it,  it  is  well ;  but  to 
attempt  to  laugh  him  out  of  it  is  un 
kind,  and  will  tend  only  to  confirm  him 
in  his  views.  And  to  the  other  party, 
it  should  be  said  they  have  no  right  to 
judge  or  condemn  another.  If  I  cannot 
see  that  the  Bible  requires  a  particular 
cut  to  my  coat,  or  makes  it  my  duty 
to  observe  a  particular  festival,  he  has 
no  right  to  judge  me  harshly,  or  to 
suppose  that  I  am  to  be  rejected  and 
condemned  for  it.  He  has  a  right  to 
his  opinion  ;  and  while  I  do  not  despise 
him,  he  has  no  right  to  judge  me.  This 
is  the  foundation  of  true  charity  ;  and 
if  this  simple  rule  had  been  followed, 
how  much  strife,  and  even  bloodshed, 
would  it  have  spared  in  the  church. 
Most  of  the  contentions  among  Chris 
tians  have  been  on  subjects  of  this  na 
ture.  Agreeing  substantially  in  the 
doctrines  of  the  Bible,  they  have  been 
split  up  into  sects  on  subjects  just  about 
as  important  as  those  which  the  apostle 
discusses  in  this  chapter.  f  For  God 
hath  received  him.  This  is  the  same 
word  that  is  translated  "  receive"  in 
ver.  1.  It  means  here  that  God  hath 
received  him  kindly;  or  has  acknow 
ledged  him  as  his  own  friend ;  or  he  is 
a  true  Christian.  These  scruples,  on 
the  one  side  or  the  other,  are  not  in 
consistent  with  true  piety  ;  and  as  God 
has  acknowledged  him  as  his,  notwith 
standing  his  opinions  on  these  subjects, 
so  ive  also  ought  to  recognise  him  as  a 
Christian  brother.  Other  denomina 
tions,  though  they  may  differ  from  us 
OH  some  subjects,  may  give  evidence 
that  they  are  recognised  by  God  as  his, 
and  where  there  is  this  evidence,  we 
should  neither  despise  nor  judge  them. 
4.  Who  art  thou,  &c.  That  is,  who 
gave  you  this  right  to  sit  in  judgment 
on  others.  Comp.  Luke  xii.  14.  There 
is  reference  here  particularly  to  the 


292 

another  riian  s  servant  ?  lo  his 
own  master  he  standeth  or  fall- 
eth.  Yea,  he  shall  be  holden 


ROMANS.  [A.  D.  60 

t.p:  for  God  *  is  able  to  make 
him  stand. 

5  One  c  man  esteemeth   one 

6I».40.29.  cCoI.2.1t>. 


Jew,  who  on  account  of  his  ancient 
privileges,  and  because  he  had  the  law 
of  God,  would  assume  the  prerogative 
of  judging  in  the  case,  and  insist  on 
conformity  to  his  own  views.  See  Acts 
xv.  The  doctrine  of  this  epistle  is  uni 
formly,  that  the  Jew  had  no  such  privi 
lege,  but  that  in  regard  to  salvation  he 
was  on  the  same  level  with  the  Gen 
tile.  1  That  jvdgest,  &c.  Comp. 
James  iv.  12.  This  is  a  principle  of 
common  sense  and  common  propriety. 
It  is  not  ours  to  sit  in  judgment  on  the 
servant  of  another  man.  He  has  the 
control  over  him  ;  and  if  he  chooses  to 
forbid  his  doing  any  thing,  or  to  allow 
him  to  do  any  thing,  it  pertains  to  his 
affairs,  not  ours.  To  attempt  to  con 
trol  him,  is  to  intermeddle  improperly, 
and  to  become  a  "  busy-body  in  other 
men's  matters."  1  Pet.  iv.  15.  Thus 
Christians  are  the  servants  of  God; 
they  are  answerable  to  him ;  and  we 
have  no  right  to  usurp  his  place,  and 
to  act  as  if  we  were  "  lords  over  his 
heritage."  I  Pet.  v.  3.  J  To  his  own 
master.  The  servant  is  responsible  to 
his  master  only.  So  it  is  with  the 
Christi.ui  in  regard  to  God.  ^  He 
standetn  or  falleth.  He  shall  be  ap 
proved  or  condemned.  If  his  conduct  is 
such  as  pleases  his  master,  he  shall  be 
approved  ;  if  not,  he  will  be  condemned. 
1  Yea,  he  shall  be  holden  up.  This  is 
spoken  of  the  Christian  only.  In  rela 
tion  to  the  servant,  he  might  stand  or 
fall ;  he  might  be  approved  or  con 
demned.  The  master  had  no  power  to 
keep  him  in  a  way  of  obedience,  except 
by  the  hope  of  reward,  or  the  fear  of 
punishment.  But  it  was  not  so  in  re 
gard  to  the  Christian.  The  Jew  who 
who  was  disposed  to  condemn  the  Gen- 
tHe  might  say,  that  he  admitted  the 
general  principle  which  the  apostle  had 
staled  about  the  servant;  that  it  was 
just  what  he  was  saying,  that  he  might 
fall,  and  be  condemned.  Uut  no,  says 
the  apostle,  this  does  not  follow,  iu  re 


lation  to  the  Christian.  He  shall  not 
fall.  God  has  power  to  make  him 
stand  ;  to  hold  him ;  to  keep  him  from 
error,  and  from  condemnation,  and  he 
shall  be  holden  up.  He  shall  not  be 
suffered  to  fall  into  condemnation,  for 
it  is  the  purpose  of  God  to  keep  him. 
Comp.  Ps.  i.  5.  This  is  one  of  the  in 
cidental  but  striking  evidences  that  the 
apostle  believed  that  all  Christians 
should  be  kept  by  the  power  of  God 
through  faith  unto  salvation.  ^  Is  ahle. 
See  John  x.  29.  Though  a  master 
cannot  exert  such  an  influence  over  a 
servant  as  to  secure  his  o  >edience,  yet 
God  has  this  power  over  his  people, 
and  will  preserve  them  in  a  path  of 
obedience. 

5.  One  man  esteemeth.  Gr.  jndgeth 
(jt^Va).  The  word  is  he>-e  properly 
translated  esleemeth.  Comp.  Acts  xiii. 
4fi ;  xvi.  15.  The  word  originally  has 
the  idea  of  separating,  and  then  dis 
cerning,  in  the  act  of  judging.  The 
expression  means  that  one  would  set  a 
higher  value  on  one  day  than  on  an 
other,  or  would  regard  it  as  more  sacred 
than  others.  This  was  the  case  with 
the  Jews  uniformly,  who  retarded  the 
days  of  their  festivals,  and  fasts,  and 
Sabbaths  as  peculiarly  sacred,  and  who 
would  retain,  to  no  inconsiderable  de 
gree,  their  former  views,  even  after 
they  berame  converted  to  Christianity. 
1  Another  esteemeth.  That  is,  the 
Gentile  Christian.  Not  having  been 
brought  up  amidst  the  Jewish  customs, 
and  not  having  imbibed  their  opinions 
and  prejudices,  they  would  not  regard 
these  days  as  having  any  special  sacred 
ness.  The  appointment  of  those  days 
had  a  special  reterence  to  the  Jew*. 
They  were  designed  to  keep  them 
as  a  separate  people,  and  to  prepare 
the  nation  for  the  reality,  of  which 
their  rites  were  but  the  shadow.  When 
the  Messiah  came,  the  passover,  the 
feast  of  tabernacles,  and  the  other  pe 
culiar  festivals  of  the  Jews  of  cours* 


\.  D.  60.] 

day  above  another :  another  es- 
teemeth  every  day  alike.     Let 


vanished,  and  it  is  perfectly  clear  that 
the  apostles  never  intended  to  inculcate 
their  observance  on  the  Gentile  con 
verts.  See  this  subject  discussed  in  the 
second  chapter  of  the  epistle  to  the 
Galatians.  t  Every  <lay  alike.  The 
word  '•  alike"  is  not  in  the  original,  and 
it  may  convey  an  idea  which  the  apos 
tle  did  not  design.  The  passage  means 
that  he  regards  every  day  as  consecrat 
ed  to  the  Lord.  ver.  0.  The  question 
has  been  agitated  whether  the  apos 
tle  intends  in  this  to  include  the  Chris 
tian  Sabbath.  Does  he  mean  to  say 
that  it  is  a  matter  of  indifference  whe 
ther  this  day  be  observed,  or  whether 
it  be  devoted  to  ordinary  business  or 
amusements  ?  This  is  a  very  important 
question  in  regard  to  the  Lord's  day. 
That  the  apostle  did  not  mean  to  say 
that  it  was  a  matter  of  indifference 
whether  it  should  be  kept  as  holy,  or 
devoted  to  business  or  amusement,  is 
plain  from  the  following  considerations. 
(I.)  The  discussion  had  reference  only 
to  the  peculiar  customs  of  the  Jews,  to 
the  rites  and  practices  which  they 
would  attempt  to  impose  on  the  Gen 
tiles,  and  not  to  any  questions  which 
might  arise  among  Christians  as 
Christians.  The  inquiry  pertained  to 
meats,  and  festival  observances  among 
the  Jews,  and  to  their  scruples  about 
partaking  of  the  food  offered  to  idols, 
&c. ;  and  there  is  no  more  propriety  in 
supposing  that  the  subject  of  the  Lord's 
day  is  introduced  here  than  that  he 
advances  principles  respecting  'baptism 
and  the  Lord's  supper.  (2.)  The 
Lord's  day  was  doublless  observed  by 
all  Christians,  whether  converted  from 
Jews  or  Gentiles.  See  1  Cor.  xvi.  2. 
Acts  xx.  7.  Rev.  i.  10.  Comp.  Notes 
on  John  xx.  26.  The  propriety  of  ob 
serving  that  day  does  not  appear  to 
have  been  a  matter  of  controversy. 
The  only  inquiry  was,  whether  it  was 
proper  to  add  to  that  the  observance 
of  the  Jewish  Sabbaths,  and  days  of 
festivals  and  fasts.  (3.)  It  is  expressly 
2*2 


CHAPTER  XIV. 


every  man  be  fully 


s  o\vn 


mind. 


293 

persuaded 


said  that  those  who  did  not  regard  th& 
day  regarded  it  as  not  to  God.  or  to 
honour  God.  ver.  6.  They  did  it  as 
a  matter  of  respect  to  him  and  his 
institutions,  to  promote  his  glory,  and 
to  advance  his  kingdom.  Was  this 
ever  done  by  those  who  disregard  the 
Christian  Sabbath  ?  1?  their  design 
ever  to  promote  his  honour,  niid  to 
advance  in  the  knowledge  of  him, 
by  neglecting  his  holy  day  1  Who 
knows  not  that  the  Christian  Sabbath 
lias  never  been  neglected  or  profaned 
by  any  design  to  gl  >rify  the  Lord  Je 
sus,  or  to  promote  his  kingdou  7  It  is 
for  purposes  of  business,  gain,  war, 
amusement,  dissipation,  visiting,  crime. 
Let  the  heart  be  filled  with  a  sincere 
desire  to  honour  the  Lord  Jesus,  and 
the  Christian  Sabbath  will  be  reve 
renced,  and  devoted  to  the  purposes  of 
piety.  And  it  any  man  is  disposed  to 
plead  this  passage  as  an  excuse  for 
violating  the  Sabbath,  and  devoting  it 
to  pleasure  or  gain,  let  him  quote  it 
just  as  it  is,  i.  e.  let  him  neglect  the 
Sabbath  from  a  conscientious  desire 
to  honour  Jesus  Christ.  Unless  this 
is  his  motive,  the  passage  cannot  avail 
him.  But  this  motive  never  yet  influ 
enced  a  Sabbath-breaker.  ^  Let  every 
man,  &c.  That  is,  subjects  of  this 
kind  are  not  to  be  pressed  as  matters 
of  conscience.  Every  man  is  to  exa 
mine  them  for  himself,  and  act  accord 
ingly.  This  direction  pertains  to  the 
subject  under  discussion,  and  not  to  any 
other.  It  does  not  refer  to  subjects 
that  were  morally  wrong,  but  to  cere 
monial  observances.  If  the  Jew  es 
teemed  it  wrong  to  eat  meat,  he  was  to 
abstain  from  it ;  if  the  Gentile  esteem 
ed  it  right,  he  was  to  act  accordingly. 
The  word  "  be  fully  persuaded"  de 
notes  the  highest  conviction,  njt  a 
matter  of  opinion  or  prejudice,  but  a 
rmtter  on  which  the  mind  is  made  up 
bv  examination.  See  Rom.  iv.  21.  2 
Tim.  iv.  5.  This  is  the  general  prin 
ciple  on  which  Christians  are  called  to 


294 


6  He  that  *  regardeth  the 
day,  regardeth  it  unto  the  Lord  : 
and  he  that  regardeth  not  the 
day,  to  the  Lord  he  doth  not  re 
gard  it.  He  that  eateth,  eateth 
to  the  Lord  ;  for  he  giveth  God 

1  or,  obteroeth. 

ac'  in  relation  to  festival  days  and  fasts 
in  the  church.  If  some  Christians 
deem  them  to  be  for  edification,  and 
suppose  that  their  piety  will  be  pro 
moted  by  observing  the  days  which 
commemorate  the  birth,  and  death,  and 
temptations  of  the  Lord  Jesus,  they  are 
not  to  be  reproached  or  opposed  in 
their  celebration.  Nor  are  they  to  at 
tempt  to  impose  them  on  others  as  a 
matter  of  conscience,  or  to  reproach 
others  because  they  do  not  observe 
them. 

6.  He  that  regardeth.  Greek, 
Thinketh  of;  or  pays  attention  to ; 
that  is,  he  that  observes  it  as  a  festival, 
or  as  holy  time.  ^  The  day.  Any 
of  the  days  under  discussion ;  the 
days  that  the  Jews  kept  as  religious  oc 
casions.  Tf  Regardeth  it  unto  the 
Lord.  Regards  it  as  holy,  or  as  set 
apart  to  the  service  of  God.  He  be 
lieves  that  he  is  required  by  God  to 
keep  it,  i.  e.  that  the  laws  of  Moses  in 
regard  to  such  days  are  binding  on 
him.  ^f  He  that  regardeth  not  the 
day.  Or  who  does  not  observe  such 
distinctions  of  days  as  are  demanded 
in  the  laws  of  Moses,  t  To  the  Lord, 
&c.  That  is,  he  does  not  believe  that 
God  requires  such  an  observance. 
Tf  He  that  eateth.  The  Gentile  Chris 
tian,  who  freely  eats  all  kinds  of  meat, 
v.  2.  H  Eateth  to  the  Lord.  Because 
he  believes  that  God  does  not  forbid  it ; 
and  because  he  desires,  in  doing  it,  to 
glorify  God.  1  Cor.  x.  31.  To  eat  to 
the  Lo~d,  in  this  case,  is  to  do  it  be 
lieving  that  such  is  his  will.  In  all 
other  cases,  it  is  to  do  it  feeling  that 
we  receive  our  food  from  him ;  render 
ing  thanks  for  his  goodness,  and  desi 
rous  of  being  strengthened  that  we  may 
do  his  commands.  ^  He  giveth  God 
thajiki.  This  is  an  incidental  proof 


ROMANS.  [A.  D.  60. 

thanks  :  and  he  that  eateth  not, 
to  the  Lord  he  eateth  not ;  and 
giveth  God  thanks. 

7  For  °  none  of  us  liveth  to 
himself,  and  no  man  dieth  to 
himself. 


that  it  is  our  duty  to  give  God  thanks 
at  our  meals  for  our  food.  It  shows 
that  it  was  the  practice  of  the  early 
Christians,  and  has  the  commendation 
of  the  apostle.  It  was,  also,  uniformly 
done  by  the  Jews,  and  by  the  Lord  Je 
sus.  Matt.  xiv.  19  ;  xxvi.  26.  Mark 
vi.  41  ;  xiv.  22.  Luke  ix.  16  ;  xxiv. 
30.  f  To  the  Lord  he  eateth  not. 
He  abstains  from  eating  because  he  be 
lieves  that  God  requires  him  to  do  it, 
and  with  a  desire  to  obey  and  honour 
him.  Tf  And  giveth  God  thanks.  That 
is,  the  Jew  thanked  God  for  the  law, 
and  for  the  favour  he  had  bestowed  on 
him  in  giving  him  more  light  than  he 
had  the  Gentiles.  For  this  privilege 
the}'  valued  themselves  highly,  and 
this  feeling,  no  doubt,  the  converted 
Jews  would  continue  to  retain  ;  deem 
ing  themselves  as  specially  favoured  in 
having  a  peculiar  acquaintance  with 
the  law  of  God. 

7.  For  none  of  us,  &c.  Whether 
by  nature  Jews  or  Gentiles.  In  the 
great  principles  of  religion  we  are  now 
united.  Where  there  was  evidence  of 
a  sincere  desire  to  do  the  will  of  God 
there  should  be  charitable  feeling, 
though  there  was  difference  of  opinion 
and  judgment  in  many  smaller  matters. 
The  meaning  of  the  expression  is,  that 
no  Christian  lives  to  gratify  his  own 
inclinations  or  appetites.  He  makes  it 
his  great  aim  to  do  the  will  of  God  ;  tc 
subordinate  all  his  desires  to  his  law 
and  gospel ;  and  though,  therefore,  one 
should  eat  flesh,  and  should  feel  at  li 
berty  to  devote  to  common  employ' 
ments  time  that  another  deemed  gacred, 
yet  it  should  not  be  uncharitably  set 
down  as  a  desire  to  indulge  his  sensual 
appetites,  or  to  become  rich.  Another 
motive  may  be  supposed,  and  where 
there  is  not  positive  p"oof  to  the  con- 


D.  60.] 


CHAPTER  XIV. 


8  For  whether  we  live,  we 
live  unto  the  Lord :  and  whe 
ther  we  die,  we  die  unto  the 
Lord ;  whether  we  live  there 
fore,  or  die,  we  are  the  Lord's. 

trary,  should  be  supposed.  See  the 
beautifnl  illustration  of  this  in  1  Cor. 
xiii.  4 — 8.  To  live  to  ourselves  is  to 
make  it  the  great  object  to  become  rich 
or  honoured,  or  to  indulge  in  the  ease, 
comfort,  and  pleasures  of  life.  These 
are  the  aim  of  all  men  but  Christians ; 
and  in  nothing  else  do  Christians  more 
differ  from  the  world  than  in  this.  See 
1  Pet.  iv.  1,  2.  2  Cor.  v.  15.  1  Cor. 
vi.  19,  20.  Matt.  x.  38  ;  xvi.  24.  Mark 
viii.  34;  x.  21.  Luke  ix.  23.  On  no 
point  does  it  become  Christians  more 
to  examine  themselves  than  on  this. 
To  live  to  ourselves  is  an  evidence 
that  we  are  strangers  to  piety.  And 
if  it  be  the  great  motive  of  our  lives  to 
live  at  ease  (Amos  vi.  1) — to  gratify 
the  flesh,  to  gain  property,  or  to  be 
distinguished  in  places  of  fashion  and 
amusement — it  is  evidence  that  we  know 
nothing  of  the  power  of  that  gospel 
which  teaches  us  to  deny  ourselves, 
and  take  up  our  cross  daily.  ^  No 
man.  No  one,  the  same  Greek  word 
(ot/J'a?)  which  is  used  in  the  former  part 
of  the  verse.  The  word  is  used  only 
in  reference  to  Christians  here,  and 
makes  no  affirmation  about  other  men. 
t  Dieth  to  himself.  See  ver.  8.  This 
expression  is  used  to  denote  the  uni 
versality  or  the  totality  with  which 
Christians  belong  to  God.  Everything 
is  done  and  euffered  with  reference  to 
his  will.  In  our  conduct,  in  our  pro 
perty,  in  our  trials,  in  our  death,  we 
hie  his ;  to  be  disposed  of  as  he  shall 
please.  In  the  grave,  and  in  the  future 
world,  we  shall  be  equally  his.  As 
this  is  the  great  principle  on  which  all 
Christians  live  and  act.  we  should  be 
kind  and  tender  towards  them,  though 
in  some  respects  they  differ  from  us. 

8.  For  -whether  -we  live.  As  long 
as  we  live.  ^  We  live  unto  the  Lord. 
We  live  to  do  his  will,  and  to  promote 
his  glory.  This  is  the  grand  purpose 
jf  the  life  of  the  Christian.  Other  men 


295 

9  For  ato  this  end  Christ 
both  died,  and  rose,  and  revived, 
that  he  might  be  Lord  both  of 
the  dead  and  living. 

aPhil.2.9-11. 


live  to  gratify  themselves;  the  Chris 
tian  to  do  those  things  which  the  Lord 
requires.  By  the  Lord  here  the  apos 
tle  evidently  intends  the  Lord  Jesus,  as 
it  is  evident  from  ver.  9  ;  and  the  truth 
taught  here  is,  that  it  is  the  leading 
and  grand  purpose  of  the  Christian  to 
do  honour  to  the  Saviour.  It  is  this 
which  constitutes  his  peculiar  charac 
ter,  and  which  distinguishes  him  from 
other  men.  ^  Whether  tve  die.  In 
the  dying  state,  or  in  the  state  of  tne 
dead ;  in  the  future  world.  We  are 
notvhere  our  own.  In  all  conditions 
we  are  his,  and  bound  to  do  his  will. 
The  connexion  of  this  declaration  with 
the  argument  is  this : — Since  we  belong 
to  another  in  every  state,  and  are  bound 
to  do  his  will,  we  have  no  right  to  as 
sume  the  prerogative  of  sitting  in  judg 
ment  on  another.  We  are  subjects, 
and  are  bound  to  do  the  will  of  Christ. 
All  other  Christians  are  subjects  in 
like  manner,  and  are  answerable,  not 
to  us,  but  directly  to  the  Lord  Jesus, 
and  should  have  the  same  liberty  of 
conscience  that  we  have.  The  pas 
sage  proves  also  that  the  soul  doea 
not  cease  to  be  conscious  at  death. 
We  are  still  the  Lord's  ;  his  even  when 
the  body  is  in  the  grave ;  and  his  in 
all  the  future  world.  See  ver.  9. 

9.  For  to  this  end.  For  this  pur-* 
pose  or  design.  The  apostle  does  not 
say  that  this  was  the  only  design  of  his 
death,  but  that  it  was  a  main  purpose, 
or  an  object  which  he  had  distinctly  in 
view.  This  declaration  is  introduced 
in  order  to  confirm  what  he  had  said  in 
the  previous  verse  that  in  all  circum 
stances  we  are  the  Lord's.  This  he 
shows  by  the  fact  that  Jesus  died  in  or 
der  that  we  might  be  his.  f  And  rose. 
This  expression  is  rejected  by  most 
modern  critics.  It  is  wanting  in  many 
manuscripts,  and  has  been  probably  in 
troduced  in  the  text  from  the  margin. 
^  Jlnd  revived.  There  is  also  a  varia- 


290 


ROMANS 


[A.D.  60. 


tion  in  the  Greek  in  this  place,  but 
not  so  great  as  to  change  the  sense 
materially.  It  refers  to  his  resurrec 
tion,  and  means  that  he  was  restored 
to  life  in  order  that  he  might  exercise 
dominion  over  the  dead  and  the  living. 
1;  That  he  might  be  Lord.  Greek, 
That  he  might  rule  over.  The  Greek 
word  used  here  implies  the  idea  of  his 
being  proprietor  or  owner  as  well  as 
ruler.  It  means  that  he  might  ex 
ercise  entire  dominion  over  all,  as  the 
sovereign  Lawgiver  and  Lord.  ^  Both 
of  the  dead.  That  is,  of  those  who  are 
deceased,  or  who  have  gone  to  another 
state  of  existence.  This  passage  proves 
that  those  who  die  are  not  annihilated  ; 
that  they  do  not  cease  to  be  conscious  ; 
and  that  they  still  are  under  the  domi 
nion  of  the  Mediator.  Though  their 
bodies  moulder  in  the  grave,  yet  the 
spirit  lives,  and  is  under  his  control. 
And  though  the  body  dies  and  returns 
to  its  native  dust,  yet  the  Lord  Jesus  is 
still  its  Sovereign,  and  shall  raise  it  up 
again. 

"God  our  Redeemer  lives, 
And  often  from  the  skies 
Looks  down  and  watches  all  our  dust, 
Till  he  shall  bid  it  rise." 

It  gives  an  additional  sacredness  to  the 
grave  when  we  reflect  that  the  tomb  is 
under  the  watchful  care  of  the  Redeem 
er.  Safe  in  his  hands,  the  body  may 
sink  to  its  native  dust  with  the  assu 
rance  that  in  his  own  time  he  will  again 
call  it  forth,  with  renovated  and  immor 
tal  powers,  to  be  for  ever  subject  to  his 
will.  With  tins  view,  we  can  leave 
our  friends  with  confidence  in  his 
hands  when  they  die,  and  yield  our 
own  bodies  cheerfully  to  the  dust  when 
he  shall  call  our  spirits  hence.  But  it 
is  not  only  over  the  body  that  his  do 
minion  is  established.  This  passage 
proves  that  the  departed  souls  of  the 
saints  are  still  subject  to  him.  Comp. 
Matt.  xxii.  32.  Mark  xii.  27.  He  not 
only  has  dominion  over  those  spirits, 
but  he  is  their  protector  and  Lord. 
They  arc  safe  under  his  universal  do 
minion.  And  it  does  much  to  alleviate 
the  pains  of  separation  from  pious,  he- 
loved  friends,  to  reflect  that  they  depart 


still  to  love  and  serve  the  same  Saviour 
in  perfect  purity,  and  unvexed  by  in 
rirmity  and  sin.  Why  should  we  wish 
to  recall  them  from  his  perfect  love  in 
the  heavens  to  the  poor  and  imperfect 
service  which  they  would  render  if  in 
the  land  of  the  living  1  f  Jin d  liv 
ing:  To  the  redeemed,  while  they 
lemain  in  this  life.  He  died  to  pur 
chase  them  to  himself,  that  they  might 
become  his  obedient  subjects  ;  and  they 
are  bound  to  yield  obedience  by  all  the 
saciedness  and  value  of  the  price  which 
he  paid,  even  his  own  precious  blood. 
Comp.  1  Cor.  vi.  20,  "  For  ye  are  bought 
with  a  price ;  therefore  glorify  God  in 
your  body  and  in  your  spirit,  which 
are  God's."  vii.  23.  Rev.  xiv.  4  (Greek, 
bought}.  1  Pet.  ii.  9  (Greek,  purchas 
ed}.  If  it  be  asked  how  this  dominion 
over  the  dead  and  the  living  is  con 
nected  with  the  death  and  resurrection 
of  the  Lord  Jesus,  we  may  reply,  (1.) 
That  it  is  secured  over  Christians  from 
the  fact  that  they  are  purchased  or 
ransomed  by  his  precious  blood ;  ami 
that  they  are  bound  by  this  sarred  con 
sideration  to  live  to  him.  This  obliga 
tion  every  Christian  feels  (1  Pet.  i.  18), 
and  its  force  is  continually  resting  on 
him.  It  was  by  the  love  of  Christ  that 
he  was  ever  brought  to  love  God  at  all ; 
and  his  deepest  and  tenderest  obliga 
tions  to  live  to  him  arise  from  this 
source.  2  Cor.  v.  14,  15.  (2.)  Jesus, 
by  his  death  and  resurrection,  establish 
ed  a  dominion  over  the  grave.  He  de 
stroyed  him  that  had  the  power  of  death 
(Heb.  ii.  14),  and  triumphed  over  him. 
Col.  ii.  15.  Satan  is  a  humbled  foe; 
and  his  sceptre  over  the  grave  is  wrested 
from  his  hands.  When  Jesus  rose,  in 
spite  of  all  the  power  of  Satan  and  of 
men,  he  burst  the  bands  of  death,  and 
made  an  invasion  on  the  dominions  of 
the  dead,  and  showed  that  he  had  power 
to  control  all.  (3.)  This  dominion  of 
the  Lord  Jesus  is  felt  by  the  spirits  on 
high.  They  are  subject  to  him  because 
lie  redeemed  them.  Rev.  v.  9.  (4.)  It 
s  often  revealed  in  tue  Scriptures  that 
lominion  was  to  be  given  to  the  Lord 
Jesus  as  the  reward  of  his  suffering? 
and  death.  See  Note  to  John  xvii.  2. 


\  D.  60.] 

10  But  why  dost  tlvii  judge 
thy  brotl.er?  or  why  dost  thou 
set  at  nought  thy  brother  ?  for 
we  shall  all  stand  before  the 
judgment-seat  of  Christ. 


CHAPTER  XIV. 


297 


11  For  it  is  written,  «  .'Is  I 
live,  saitr.  the  Lord,  every  knee 
shall  bow  to  me,  and  every 
tongue  shall  confess  to  God. 

a  Isa.45.23. 


4,  5  ;  v.  26—29.  Phil.  ii.  5—11.  Eph. 
i,  20,  21.  Heb.  ii.  9,  10;  xii.  2.  The 
extent  of  his  dominion  as  meiTator  if 
affirmed,  in  this  place,  only  to  be  over 
the  dead  and  the  living  ;  that  is,  over 
the  human  race.  Other  passages  of  the 
Scripture,  however,  seem  to  imply  that 
it  extends  over  all  worlds. 

10.  But  iv fit/,  &c.    Since  we  are  all 
subjects  and  servants  alike,  and   must 
all  stand  at   the  same   tribunal,  what 
right  have  we  to  sit  in  judgment  on 
others  ]      t   Thou  judge.     Thou  who 
art  a  Jewish  convert,  why  dost   thou 
attempt  to  arraign  the  Gentile,  disciple, 
as  if  he  had  violated  a  law  of  God  ? 
Comp.  ver.  3.     U   Thy  brother.     God 
has  recognised  him  as  his  lviend  (ver. 
3),  and  he  should  be  regarded  by  thee 
as  a  brother  in  the  same  family.    ^   Or 
why  dost  thou  set  at  nought.     Despise 
(ver.  3)  ;  why   dost   thou,  who   art  a 
Gentile  convert,  despise  the  Jewish  dis 
ciple  as  being  unnecessarily  scrupulous 
and  superstitious  1   1  Thy  brother.  The 
Jewish  convert  is  now  a  brother ;  and 
all  the  contempt  which  you  Gentiles 
once  cherished  for  the  Jew  should  cease, 
from  the  fact  that  he  is  now  a  Chris 
tian.    Nothing  will  do  so  much,  on  the 
one  hand,  to  prevent  a  censorious  dis 
position,  and  on  the  other,  to  prevent 
contempt  for  thoee  who  are  in  a  dif 
ferent    rank    in    life,  as  to  remember 
that  they  are  Christians,  bought  with 
the  same  blood,  and  going  to  the  same 
heaven  as  ourselves.     ^   We  must  all 
stand,  &c.     That  is,  we  must  all  be 
tried  alike  at  the  same  tribunal ;  we 
must  answer  for  our  conduct,  not  to 
our  fellow  men,  but  to  Christ ;  and  it 
does  not  become  us  to  sit  in  judgment 
on  each  other 

11.  for  it  is  written.    This  passage 
is  recorded  in  Isa.  xlv.  23.     It  is  not 
quoted  literally,  but  the  sense  is  pre- 
«epv«d.    In  Isaiah  there  can  be  no  doubt 


that  it  refers  to  Jehovah.  The  speaker 
expressly  calls  himself  JKHOVAH,  the 
name  which  is  appropriate  to  God  alone, 
and  which  is  never  applied  to  a  crea 
ture,  ver.  18.  21.  24,  25.  In  the  place 
before  us,  the  words  are  applied  by  Paul 
expressly  to  Christ.  Comp.  ver.  10. 
This  mode  or  quotation  is  a  strong  in 
cidental  oroof  that  the  apostle  regarded 
the  Lord  Jesus  as  divine.  On  no  other 
principle  could  he  have  made  these  quo 
tations.  U  Jls  I  Live.  The  Hebrew  is, 
•'  I  have  sworn  by  myself."  One  ex 
pression  is  equivalent  to  the  other.  An 
oath  of  God  is  often  expressed  by  the 
phrase  "as  I  live."  Num.  xiv.  21.  Isa. 
xlix.  18.  Ezek.  v.  11;  xiv.  16,  &c. 
H  Saith  the  Lor*!.  These  words  are 
not  in  the  Hebrew  text,  but  are  aJded 
by  the  apostle  to  show  that  the  passage 
quoted  was  spoken  hy  the  Lord,  the 
Messiah.  Compare  Isa.  xlv.  18.  22. 
H  Every  knee  shall  bow  to  me.  To 
bow  the  knee  is  an  act  expressing 
homage,  submission,  or  adoration.  It 
means  that  every  person  shell  acknow 
ledge  him  as  God,  and  admit  his  right 
to  universal  dominion.  The  passage 
in  Ifaiah  refers  particularly  to  the  ho 
mage  which  his  own  people  should  ren 
der  to  him ;  or  ratner,  it  means  that  all 
who  are  saved  shall  acknowledge  him 
as  their  God  and  Saviour.  The  original 
reference  was  not  to  all  men,  but  only 
to  those  who  should  be  saved.  Isa.  xlv. 
17.  21,  22.  24.  In  this  sense  the  apos 
tle  uses  it ;  not  as  denoting  that  all  men 
should  confess  to  God,  but  that  all 
Christians,  whether  Jewish  or  Gentile 
converts,  should  alike  give  account  to 
Him.  They  should  all  bow  before  then 
common  God,  and  acknowledge  his  do- 
n.mion  over  them.  The  passage  ori 
ginally  did  not  refer  particularly  to  the 
day  of  judgment,  but  expressed  the 
truth  tuat  all  believers  should  acknow 
ledge  his  dominion.  It  is  as  applicable. 


298 


ROMANS. 


[A.  D.  CO 


12  So  then  every  one  of  us 
chall  give  account  of  himself  to 
God. 

13  Let  us  not  therefore  judge 


however,  to  the  judgment,  as  to  any 
other  act  of  homage  which  his  people 
will  render,  f  Every  tongue  shall  con 
fess  to  God.  In  the  Hebrew,  "  Every 
tongue  shall  swear."  Not  swear  by 
God,  but  to  him  ;  that  is,  pay  to  him 
our  vows,  or  ansiver  to  him  on  oath 
for  our  conduct ;  and  this  is  the  same 
as  confessing  to  him,  or  acknowledging 
him  as  our  Judge. 

12.  So  then.  Wherefore;  or  accord 
ing  to  the  doctrine  of  the  Old  Testa 
ment.  H  Every  one  of  us.  That  is, 
every  Christian ;  for  the  connexion 
requires  us  to  understand  the  argument 
only  of  Christians.  At  the  same  time 
it  is  a  truth  abundantly  revealed  else 
where,  that  (ill  men  shall  give  account 
of  their  conduct  to  God.  2  Cor.  v.  10. 
Matt.  xxv.  Eccl.  xii.  14.  ^  Give  ac 
count  of  himself.  That  is,  of  his  cha 
racter  and  conduct;  his  words  and 
actions  ;  his  plans  and  purposes.  In 
the  fearful  arraignment  of  that  day 
every  work  and  purpose  shall  be 
brought  forth,  and  tried  by  the  unerring 
standard  of  justice.  As  we  shall  be 
called  to  so  fearful  an  account  with 
God,  we  should  not  be  engaged  in  con 
demning  our  brethren,  but  should  exa 
mine  whether  we  are  prepared  to  give 
up  our  account  with  joy,  and  not  with 
grief.  1  To  God.  The  judgment  will 
be  conducted  by  the  Lord  Jesus.  Matt. 
xxv.  31 — 46.  Acts  xvii.  31.  All  judg 
ment  is  committed  to  the  Son.  John  v. 
22.  27.  Still  we  may  be  said  to  give 
account  to  God,  (1.)  Because  He  ap 
pointed  the  Messiah  to  be  the  Judge 
(Acts  xvii.  31);  and,  (2.)  Because 
the  Judge  himself  is  divine.  The  Lord 
Jesus  being  God  as  well  as  man,  the 
account  will  be  rendered  directly  to  the 
Creator  as  well  as  the  Redeemer  of  the 
world.  In  this  passage  there  are  two 
incidental  proofs  of  the  divinity  of  the 
Lord  Jesus  Christ.  First,  the  fret  that 
the  apostle  applies  to  him  language 
which  in  the  prophecy  is  expressly 


one  another  any  nure :  but  judge 
this  rather,  that  no  man  put  a 
stumbling-block  or  an  occasion 
to  fall  in  his  brother's  way 


spoken  by  Jehovah ;  and,  Secondly, 
the  fact  that  Jesus  is  declared  to  be  the 
Judge  of  all.  No  being  that  is  not  om* 
niscient  can  be  qualified  to  judge  the 
secrets  of  all  men.  None  who  has  not 
seen  human  purposes  at  all  times,  and 
ki  all  places ;  who  has  not  been  a  wit 
ness  of  the  conduct  by  day  and  by 
nigl  t ;  who  has  not  been  present  with  all 
the  race  at  all  times,  and  who  in  the 
great  day  cannot  discern  the  true  charac 
ter  of  the  soul,  can  be  qualified  to  con 
duct  the  general  judgment.  Yet  none 
can  possess  these  qualifications  but  God. 
The  Lord  Jesus,  "  the  judge  of  quick 
and  dead"  (2  Tim.  iv.  1),  is  therefore 
divine. 

13.  Let  us  not  therefore  judge,  &c. 
Since  we  are  to  give  account  of  our 
selves  at  the  same  tribunal ;  since  we 
must  be  there  on  the  same  level,  let  us 
not  suppose  that  we  have  a  right  here 
to  sit  in  judgment  on  our  fellow-Chris 
tians.  1  But  judge  this  rather.  If 
disposed  to  judge,  let  us  be  employed 
in  a  better  kind  of  judging;  let  us  come 
to  a  determination  not  to  injure  the 
cause  .of  Christ.  This  is  an  instance 
of  the  happy  turn  which  the  apostle 
would  give  to  a  discussion.  Some  men 
have  an  irresistible  propensity  to  sit  in 
judgment,  to  pronounce  opinions.  Let 
them  make  good  use  of  that.  It  will  be 
well  to  exercise  it  on  that  which  can 
do  no  injury,  and  which  may  turn  to 
good  account.  Instead  of  forming  a 
judgment  about  others,  let  the  man 
form  a  determination  about  his  own 
conduct.  1  That  no  man,  &c.  A 
stumbling-block  literally  means  any 
thing  laid  in  a  man's  path,  over  which 
he  may  fall.  In  the  Scriptures,  however, 
the  word  is  used  commonly  in  a  figu 
rative  sense  to  denote  any  thing  which 
shall  cause  him  to  sin,  as  sin  is  often 
represented  by  falling:  See  Note,  Matt. 
v.  29.  And  the  passage  means  that  we 
should  resolve  to  act  so  as  not  by  any 
means  to  be  the  occasion  of  leading 


A.  I).  60.] 

14  I  know,  and  am  persuaded 
by  the  Lord  Jesus,  that  there  is 
nothing  1  unclean  of  itself:  but 
to  him  that  esteemeth  any  thing 


CHAPTER  XIV. 


299 


to  be  3  unclean,  to  him  it  is  un 
clean. 


15  But    if 

grieved   with 


thy 
thy 


brother    be 
meat,    now 


our  brethren  into  sin,  either  by  our  ex 
ample,  or  by  a  severe  and  harsh  judg 
ment,  provoking  them  to  anger,  or  ex 
citing  jealousies,  and  envyings,  and 
suspicions.  No  better  rule  than  this 
could  be  given  to  promote  peace.  If 
every  Christian,  instead  of  judging  his 
brethren  severely,  would  resolve  that 
he  would  so  live  as  to  promote  peace, 
and  so  as  not  to  lead  others  into  sin,  it 
would  tend  more,  perhaps,  than  any 
othe^  thing  to  advance  the  harmony 
and  purity  of  the  church  of  Christ. 

14.  I  know.  This  is  an  admission 
made  to  the  Gentile  convert,  who  be 
lieved  that  it  was  lawful  to  partake  of 
food  of  every  kind.  This  the  apostle 
concedes ;  and  says  he  is  fully  apprized 
of  this.  But  though  he  knew  this,  yet 
ne  goes  on  to  say  (ver.  15),  that  it 
would  be  well  to  regard  the  conscien 
tious  scruples  of  others  on  the  subject. 
It  may  be  remarked  here  that  the  apos 
tle  Paul  had  formerly  quite  as  many 
scruples  as  any  of  his  brethren  had 
then.  But  his  views  had  been  changed. 
TJ  Jlnd  am  persuaded.  Am  convinced. 
\  By  the  Lord  Jesus.  This  does  not 
mean  by  any  personal  instruction  re 
ceived  from  the  Lord  Jesus,  but  by  all 
the  knowledge  which  he  had  received 
by  inspiration  of  the  nature  of  the 
Christian  religion.  The  gospel  of  Jesus 
had  taught  him  that  the  rites  of  the 
Mosaic  economy  had  been  abolished, 
and  among  those  rites  were  the  rules 
respecting  clean  and  unclean  beasts, 
&c.  \  There  is  nothing"  unclean.  Gr. 
common.  This  word  was  used  by  the 
Jews  to  denote  that  which  was  unclean, 
because,  in  their  apprehension,  what 
ever  was  partaken  by  the  multitude,  or 
all  men,  must  be  impure.  Hence  the 
words  common  and  impure  are  often 
used  as  expressing  the  same  thing.  It 
denotes  that  which  was  forbidden  by 
the  laws  of  Moses.  *}  To  him  that  es- 
t»enieth,  &c.  He  makes  it  a  matter  of 


conscience.  He  regards  certain  meats 
as  forbidden  by  God ;  and  while  he  so 
regards  them,  it  would  be  wrong  foe 
him  to  partake  of  them.  Man  may  bo 
in  error,  but  it  would  not  be  proper  for 
him  to  act  in  violation  of  what  he  sup' 
poses  God  requires. 

15.  But  if  thy  brother,  &c.  This 
address  is  to  the  Gentile  convert.  In 
the  previous  verse,  Paul  admitted  that 
the  prejudice  of  the  Jew  was  not  well- 
founded.  But  admitting  that  still  the 
question  was,  hoiv  he  should  be  treated 
while  he  had  that  prejudice.  The  apos 
tle  here  shows  the  Gentile  that  he 
ought  not  so  to  act  as  unnecessarily  to 
wound  his  feelings,  or  to  grieve  him. 
t  Be  grieved.  Be  pained ;  as  a  con 
scientious  man  always  is,  when  he  sees 
another,  and  especially  a  Christian  bro 
ther,  do  any  thing  which  he  esteems  to 
be  wrong.  The  pain  would  be  real, 
though  the  opinion  from  which  it  arose 
might  not  be  well  founded,  f  With 
thy  meat.  Greek,  On  account  of  meat, 
or  food;  that  is,  because  you  eat  that 
which  he  regards  as  unclean.  ^  JVow 
ivalfcest.  To  -walk,  in  the  Sacred  Scrip 
tures,  often  denotes  to  act,  or  to  do  a 
thing.  Markvii.  5.  Actsxxi.  21.  Rom.  vi. 
4  ;  viii.  1.  4.  Here  it  means  that  if  the 
Gentile  convert  persevered  in  the  use  of 
such  food,  notwithstanding  the  consci 
entious  scruples  of  the  Jew,  he  violated 
the  law  of  love.  ^  Charitably.  Greek, 
According  to  charity,  or  love ;  that  is, 
lie  would  violate  that  law  which  re 
quired  him  to  sacrifice  his  own  comfort 
to  promote  the  happiness  of  his  brother. 
1  Cor.  xiii.  5 ;  x.  24. 28, 29.  Phil.  ii.  4. 21 . 
*f  Destroy  not  him.  The  word  destroy 
here  refers,  doubtless,  to  the  ruin  of  the 
soul  in  hell.  It  properly  denotes  ruin 
or  destruction,  and  is  applied  to  the 
ruin  or  corruption  of  various  things,  in 
the  New  Testament.  To  life  (Matt 
x.  39)  ;  to  a  reward,  in  the  sense  of 
losing  it  (Mark  x.  '11.  Luke  xv.  41 


JOO  ROMANS. 

walkest  thou  not  *  charitably. 
Destroy  *  not  him  with  thy 
meat,  for  whom  Christ  died. 

I  According  to  chariiy.  a  1  Cor.  8. 1 1 . 

to  food  (John  vi.  27) ;  to  the  Israelites 
represented  as  lost  or  wandering  (Matt. 
x.  6}  ,  to  -wisdom  that  is  rendered  vain 
( I  C«»r.  i.  9)  ;  to  bottles,  rendered  use 
less  (Matt.  ix.  17),  &c.  But  it  is  also 
frequently  applied  to  destruction  in  hell, 
to  the  everlasting  ruin  of  the  soul. 
Matt.  x.  28,  "  Who  is  able  to  destroy 
both  soul  and  body  in  hell."  Matt, 
xviii.  14.  John  iii.  15.  Rom.  ii.  12. 
That  this  is  its  meaning  here  is  appa 
rent  from  the  parallel  place  in  1  Cor. 
viii.  11,"  And  through  thy  knowledge 
shall  thy  weak  brother  perish"  If  it 
be  asked  how  the  eating  of  meat  by 
the  Gentile  convert  could  be  connected 
with  the  perdition  of  the  Jew,  I  reply, 
that  the  apostle  supposes  that  in  this 
way  an  occasion  of  stumbling  would 
be  afforded  to  him,  and  he  would  come 
into  condemnation.  He  might  be  led 
by  example  to  partake  against  his  own 
conscience,  or  he  might  be  excited  to 
anger,  disgust,  and  apostasy  from  the 
Christian  faith.  Though  the  apostle 
believed  that  all  who  were  true  Chris 
tians  would  be  saved,  Rom.  viii.  30 — 
39,  yet  he  believed  that  it  would  be 
brought  about  by  the  use  of  means, 
and  that  nothing  should  be  done  that 
would  tend  to  hinder  or  endanger  their 
salvation.  Heb.  vi.  4 — 9  ;  ii.  1 .  God 
does  not  bring  his  people  to  heaven 
without  the  use  of  means  adapted  to 
the  end,  and  one  of  those  means  is 
that  employed  here  to  warn  professing 
Christians  against  such  conduct  as 
might  jeopard  the  salvation  of  their 
brethren.  Tf  For  -whom  Christ  died. 
The  apostle  speaks  here  of  the  possi 
bility  of  endangering  the  salvation  of 
those  for  whom  Christ  died,  just  as  he 
does  respecting  the  salvation  of  those 
who  are  in  fact  Christians.  By  those  for 
whom  Christ  died,  he  undoubtedly  refers 
here  to  true  Christians,  for  the  whole 
discussion  relates  to  them,  and  them 
only.  Comp.  ver.  3,  4.  7,  8.  This  pas 
sage  should  not  be  brought,  therefore, 


[A.  D.  60, 

16  Let  not.  then   your  good 
be  evil  spoken  of. 

17  For  *  the  kingdom  of  God 

i  Matt.6.33. 


to  prove  that  Christ  died  for  all  men, 
or  for  any  who  shall  finally  perish. 
Such  a  doctrine  is  undoubtedly  true 
(comp.  2  Cor.  v.  14,  15.  1  John  ii.  2 
2  Pet.  ii.  I),  but  it  is  not  the  truth 
which  is  taught  here.  The  design  is 
to  show  the  criminality  of  a  course  that 
would  tend  to  the  ruin  of  a  brother. 
For  these  weak  brethren,  Christ  laid 
down  his  precious  life.  He  loved 
them ;  and  shall  we,  to  gratify  our  ap 
petites,  pursue  a  course  which  will 
tend  to  defeat  the  work  of  Christ,  and 
ruin  the  souls  redeemed  by  his  blood  1 

16.  Let  not  then  your  good,   &c. 
That  which  you  esteem  to   be  right, 
and  which  may  be  right  in  itself.  You 
are  not  bound  by  the  ceremonial  law- 
You  are  free  from  the  yoke  of  bondage 
This  freedom  you  esteem  to  be  a  good 
— a  favour — a  high  privilege.     And  so 
it  is  ;  but  you  should  not  make  such  a 
use  of  it  as  to   do  injury  to  others. 
T   Be    evil   spoken    of.       Greek,   Be 
blasphemed.       Do    not   so   use   your 
Christian  liberty  as  to  give  occasion  for 
railing  and  unkind  remarks  from  your 
brethren,  so  as  to  produce  contention 
and  strife,  and  thus  to  give  rise  to  evil 
reports  among  the  wicked    about  the 
tendency  of  the  Christian   religion,  as 
if  it  were  adapted  only  to  promote  con 
troversy.       How    much    strife    would 
have   been    avoided    if  all    Christians 
had  regarded   this  plain   rule.     In  re 
lation  to  dress,  and   rites,  and  ceremo 
nies  in  the  church  we  may  be  conscious 
that  we  are  right ;  but  an  obstinate  ad 
herence  to  them  may  only  give  rise  to 
contention  and  angry  discussion,  and 
to  evil  reports  among  men,  of  the  ten 
dency  of  religion.     In  such  a  case  we 
should  yield  our  private,  unimportant 
personal  indulgence  to  the  good  of  the 
cause  of  religion  and  of  peace 

17.  For  the  kingdom  of  God.     Foi 
an  explanation  of  this  phrase,  see  Note, 
Matt.  iii.  2.     Here  it  means  that  the 
peculiarities  of  the  kingdom  of  God, 


A.D.60.] 

not    meat  and 


CHAPTER  XIV. 


301 


is 

•  Phil. 3.9. 


drink ;    but 


t  Jno.16.33.  c  f  I    Phil.4.7.        c  c.15.13. 


or  of  the  church  of  Christ  on  earth,  do 
not  consist  in  observing  the  distinctions 
between  meats  and  drinks.  It  was 
true  that  by  these  things  the  Jews 
had  been  particularly  characterized, 
but  the  Christian  church  was  to  be 
distinguished  in  a  different  manner. 
T  Is  nit.  Does  not  consist  in,  or  is 
not  dLtinguished  by.  Tf  Meat  and 
drink.  In  observing  distinctions  be 
tween  different  kinds  of  food,  or  mak 
ing  such  observances  a  matter  of  con 
science  as  the  Jews  did.  Moses  did 
not  prescribe  any  particular  drink,  or 
prohibit  any,  but  the  Naza rites  abstain 
ed  from  wine  and  all  kinds  of  strong 
liquors ;  and  it  is  not  improbable  that 
the  Jews  had  invented  some  distinc 
tions  on  this  subject  which  they  judged 
to  be  of  importance.  Hence  it  is  said 
in  Col.  ii.  16,  "  Let  no  man  judge  you 
in  meat  or  in  drink"  Comp.  1  Cor. 
viii.  8  ;  iv.  20.  ^  But  righteousness. 
This  word  here  means  virtue,  integri 
ty,  a  faithful  discharge  of  all  the  duties 
which  we  owe  to  God  or  to  our  fel 
low-men.  It  means  that  the  Christian 
must  so  live  as  to  be  appropriately  de 
nominated  a  righteous  man,  and  not  a 
man  whose  whole  attention  is  absorbed 
by  the  mere  ceremonies  and  outward 
forms  of  religion.  To  produce  this, 
we  are  told,  was  the  main  design,  and 
the  principal  teaching  of  the  gospel. 
Tit.  ii.  12.  Comp.  Rom.  viii.  13.  I 
Pet.  ii.  11.  Thus  it  is  said  ( 1  John 
ii.  29),  "Every  one  that  doeth  right 
eousness  is  born  of  God."  hi.  10, 
"  Whosoever  doeth  not  righteousness  is 
not  of  God."  Comp.  1  John  iii.  7.  1 
Cor.  xv.  34.  2  Cor.  iii.  9  ;  vi.  7.  14. 
Eph.  v.  9;  vi.  14.  1  Tim.  vi.  11.  1 
Pet.  ii.  24.  Eph.  iv.  24.  He  that  is  a 
righteous  man,  whose  characteristic  it 
is  to  lead  a  holy  life,  is  a  Christian. 
kf  his  great  aim  is  to  do  the  will  of 
G  >d,  and  if  he  seeks  to  discharge  with 
fidelity  all  his  duties  to  God  and  man, 
he  is  renewed.  On  that  righteousness 
he  will  not  depend  for  salvation  (Phil, 
iii.  8,  9),  but  he  will  regard  this  cha- 
2  C 


righteousness,  a     and    peace,   ' 
and  joy  c  in  the  Holy  Ghost, 


racter  and  this  disposition  as  evidence 
that  he  is  a  Christian,  and  that  the 
Lord  Jesus  is  made  unto  him  "  wis 
dom,  and  righteousness,  and  sanctifica- 
tion,  and  redemption."  1  Cor.  i.  30 
H  And  peace.  This  word,  ir  b'» 
place,  does  not  refer  to  the  inu,u.&, 
peace  and  happiness  which  the  Chris- 
tian  has  in  his  own  mind  (comp. 
Notes  on  ch.  v.  1 )  ;  but  to  peace  or 
concord  in  opposition  to  contrition 
among  brethren.  The  tendency  and 
design  of  the  kingdom  of  God  is  to 
produce  concord  and  love,  and  to  put 
an  end  to  alienation  and  strife.  Even 
though,  therefore,  there  might  he  ground 
for  the  opinions  wtiich  some  cherisLed 
in  regard  to  rites,  yet  it  was  of  more 
importance  to  maintain  peace  than  ob 
stinately  to  press  those  matters  at  the 
expense  of  strife  and  contention.  That 
the  tendency  of  the  gospel  is  to  pro 
mote  peace,  and  to  induce  men  to  lay 
aside  all  causes  of  contention  and  bittei 
strife,  is  apparent  from  the  following 
passages  of  the  New  Testament.  I 
Cor.  vii.  15  ;  xiv.  33.  Gal.  v.  22.  Eph 
iv.  3.  1  Thess.  v.  13.  2  Tim.  ii.  22, 
James  iii.  18.  Matt.  v.  9.  Eph.  iv.  31, 
32.  Col.  iii.  8.  John  xiii.  34,  35  ;  xvii. 
21 — 23.  This  is  the  second  evidence 
of  piety  on  which  Christians  should 
examine  their  hearts — a  disposition  to 
promote  the  peace  of  Jerusalem.  Ps, 
cxxii.  6;  xxxvii.  11.  A  contentious 
quarrelsome  spirit ;  a  disposition  tc 
magnify  trifles  ;  to  make  the  Shibbo 
leth  of  party  an  occasion  of  alienation, 
and  heart-burning,  and  discord  ;  to  sow 
dissensions  on  account  if  unimportam 
points  of  doctrine  or  v>f  discipline,  is 
full  proof  that  there  is  no  attachment 
to  Him  who  is  the  Prince  of  Peace. 
Such  a  disposition  does  infinite  disho 
nour  to  the  cause  of  religion,  and  per 
haps  has  done  more  to  retard  its  pro 
gress  than  all  other  causes  put  together. 
Contentions  commonly  arise  from  sorn«» 
small  matter  in  doctrine,  in  uress,  in 
ceremonies ;  and  often  the  smaller  the 
matter  the  more  fierce  the  controversy 


302 

18    For     he 


ROMANS. 


that    in    these 


tilings  serveth  Christ,  is  ac 
ceptable  to  God,  and  approved 
of  men. 


till  the  spirit  of  religion  disappears,  and 
desolation  comes  over  the  face  of  Zion. 

"The  Spirit,  like  a  peaceful  dove, 

Flies  from  the  realms  of  noise  and  strife." 

1  And  joy.  This  refers,  doubtless,  to 
the  personal  happiness  produced  in 
the  mind  by  the  influence  of  the  gospel. 
See  Notes,  ch.  v.  1—5.  \  In  the  Holy 
Ghost.  Produced  by  the  Holy  Ghost. 
ch.  v.  5.  Comp.  Gal.  v.  22,  23. 

18.  In  these  things.     In  righteous 
ness,  peace,  and  joy.   ^  Serveth  Christ. 
Or  obeys  Christ,  wno  has  commanded 
them.  He  receives  Christ  as  his  master 
or  teacher,  and  does  his  will  in  regard 
to  them.     To  do  these  things  is  to  do 
honour  to  Christ,  and  to  show  the  ex 
cellency  of  his  religion.    H  Is  accepta 
ble  to  God.    Whether  he  be  converted 
from  the  Jews  or  the  Gentiles.    1  And 
approved  of  men.     That  is,  men  will 
approve  of  such    conduct;    they  will 
esteem  it  to  be  right,  and  to  be  in  ac 
cordance  with  the  spirit  of  Christianity. 
He  does  not  say  that  the  wicked  world 
will  love  such  a  life,  but  it  will  com 
mend   itself  to  them  as  such  a  life  as 
men  ought  to  lead. 

19.  Let    us    therefore  folloiv,    &c. 
The  object  of  this  verse  is  to  persuade 
the  church  at  Rome  to  lay  aside  their 
causes  of  contention,   and   to  live  in 
harmony.    This  exhortation  is  founded 
on  the  considerations  which  the  apostle 
had  presented,  and  may  be  regarded  as 
the  conclusion  to  which  the  argunnnt 
had    conducted    him.      ^  The    thij.gs 
•which  make  for  peace.    The  high  pur 
pose?  <md  objects  of  the  Christian  reli 
gion     ind   not   those   smaller   matters 
whicii  produce  strife.     If  men  aim  at 
the  great  objects  proposed  by  the  Chris 
tian  religion,  they  will  live  in  peace. 
Tf  they  seek  to  promote  their  private 
ends,  to  follow  thsir  own  passions  and 
prejudices,  they   will   be   involved    in 
strife  and  contention.    There  are  great 


19  Let 


[A.  U.  GO 
us  therefore  follow 


after  the  things  which  make 
for  peace,  and  *  things  where 
with  one  may  edify  another 

a  Pa.34.14.  Heb.!2.14.  b  ICor.14.12. 

common  objects  before  all  Christians 
in  which  they  can  unite,  and  in  the 
pursuit  of  which  they  will  cultivate  a 
spirit  of  peace.  Let  them  all  strive  for 
holiness ;  let  them  seek  to  spread  the 
gospel ;  let  them  engage  in  circulating 
the  Bible,  or  in  doing  good  in  any  way 
to  others,  and  their  smaller  matters  of 
difference  will  sink  into  comparative 
unimportance,  and  they  will  unite  in 
one  grand  purpose  of  saving  the  world. 
Christians  have  more  things  in  which 
they  agree  than  in  which  they  differ 
The  points  in  which  they  are  agreed  are 
of  infinite  importance ;  the  points  on 
which  they  differ  are  commonly  some 
minor  matters  in  which  they  may 
"  agree  to  differ,"  and  still  cherish  love 
for  all  who  bear  the  image  of  Christ. 
f  And  things  ivhereivith,  &c.  That  is, 
those  things  by  which  we  may  render 
aid  to  our  brethren  ;  the  doctrines,  ex 
hortations,  counsels,  and  other  helpa 
which  may  benefit  them  in  their  Chris 
tian  life.  H  May  edify.  The  word 
edify  means  properly  to  build,  as  a 
house  ;  then  to  rebuild  or  reconstruct ; 
then  to  adorn  or  ornament ;  then  to  do 
any  thing  that  will  confer  favour  or  ad 
vantage,  or  which  will  further  an  ob 
ject.  Applied  to  the  church,  it  means 
to  do  any  thing  by  teaching,  counsel, 
advice,  &c.  which  will  tend  to  promote 
its  great  object ;  to  aid  Christians,  to 
enable  them  to  surmount  difficulties,  to 
remove  their  ignorance,  &c.  Acts  ix. 
31.  1  Cor.  viii.  1  ;  xiv.  4.  In  these 
expressions  the  idea  of  a  building  is 
retained,  reared  on  a  firm,  tried  corner 
stone,  the  Lord  Jesus  Christ.  Eph.  ii. 
20.  Isa.  xxviii.  16.  Comp.  Rom.  i*  33 
Christians  are  thus  regarded,  accoiding 
to  Paul's  noble  idea  (Eph.  ii.  20 — 22), 
as  one  great  temple  erected  for  the  glory 
of  God,  having  no  separate  interest,  but 
as  united  for  one  object,  and  therefore 
bound  to  do  all  that  is  possible  that 
each  other  may  be  fitted  to  their  appro- 


\.  D.  60.] 

20  For  meat  destroy  not  the 
work  of  God.  All  things  in 
deed  art  pure  ;  °  but  it  is  b  evil 
for  that  man  who  eateth  with 
offence. 

oTitujl.15.  b  lCor.8. 10-13. 


CHAPTER  XIV. 


303 


21  It  is  good  neither  to  eat 
flesh,  nor  to  drink  wine,  nor 
any  thing  whereby  thy  brother 
stumbleth,  or  is  offended,  or  is 
made  weak. 


priate  place,  and  perform  their  appro 
priate  function  in  perfecting  and  adorn 
ing  this  temple  of  God. 

20.  F\*r  meat.  By  your  obstinate, 
pertinacious  attachment  to  your  own 
opinions  about  the  distinctions  of  meat 
and  drinks,  do  not  pursue  such  a  course 
as  to  lead  a  brother  into  sin,  and  ruin 
his  soul.  Here  is  a  new  argument  pre 
sented  why  Christians  should  pursue  a 
course  of  charity — that  the  opposite 
would  tend  to  the  ruin  of  the  brother's 
soul,  t  Destroy  not.  The  word  here 
is  that  which  properly  is  applied  to 
pulling  down  an  edifice ;  and  the  apos 
tle  continues  the  figure  which  he  used 
in  the  previous  verse.  Do  not  pull 
down  or  destroy  the  temple  which  God 
is  rearing.  ^  The  work  of  God.  The 
work  of  God  is  that  which  God  does, 
and  here  especially  refers  to  his  work 
in  rearing  his  church.  The  Christian 
is  regarded  peculiarly  as  the  work  of 
God,  as  God  renews  his  heart  and 
makes  him  what  he  is.  Hence  he  is 
called  God's  "building"  (1  Cor.  iii. 
9),  "and  his  "workmanship,  created  in 
Christ  Jesus  unto  good  works"  (Eph. 
ii.  10),  and  is  denominated  "a  new 
creature."  2  Cor.  v.  17.  The  meaning 
is,  '  Do  not  so  conduct  yourself,  in  re 
gard  to  the  distinction  of  meats  into 
clean  and  unclean,  as  to  cause  your 
brother  to  sin,  and  to  impair  or  ruin 
the  work  of  religion  which  God  is  car 
rying  on  in  his  soul.'  The  expression 
does  not  refer  to  man  as  being  the 
work  of  God,  but  to  the  piety  of  the 
Christian  ;  to  that  which  God,  by  his 
Spirit,  is  producing  in  the  heart  of  the 
believer.  ^  Jill  things  are  indeed 
tture.  Comp.  ver.  14.  This  is  a  con 
cession  to  those  whom  he  was  exhort 
ing  to  peace.  All  things  under  the 
Christian  dispensation  are  lawful  to  be 
eaten.  The  distinctions  of  the  Levitical 


law  are  not  binding  on  Christians. 
f  J8ut  it  is  evil.  Though  pure  in  itself, 
yet  it  may  become  an  occasion  of  sin, 
if  another  is  grieved  by  it.  It  is  evil  to 
the  man  who  pursues  a  course  that 
will  give  offence  to  a  brother ;  that  will 
pain  him,  or  tend  to  drive  him  off  from 
the  church,  or  lead  him  any  way  into 
sin.  H  With  offence.  So  as  to  offend  a 
brother,  such  as  he  esteems  to  be  sin, 
and  by  which  he  will  be  grieved. 

21.  It  is  good.  It  is  right ;  or  it  is 
better.  This  verse  is  an  explanation 
or  enlarged  specification  of  the  mean 
ing  of  the  former.  1  To  eat  flesh.  That 
is,  such  flesh  as  the  Jewish  convert 
regarded  as  unclean,  ver.  2.  ^  JVor 
drink  -wine.  QVine  was  a  common 
drink  among  the  Jews,  and  usually  es 
teemed  lawful.  But  the  Nazarites  were 
not  allowed  to  drink  it  (Num.  vi.  3), 
and  the  Rechabites  (Jer.  xxxv.)  drank 
no  wine,  and  it  is  possible  that  some 
of  the  early  converts  regarded  it  as  un 
lawful  for  Christians  to  drink  it.  Wine 
was  moreover  used  in  libations  in  hea 
then  worship,  and  perhaps  the  Jewish 
converts  might  be  scrupulous  about  its 
use  from  this  cause.  The  caution  here 
shows  us  what  should  be  done  nnio  in 
regard  to  the  use  of  wine.  It  may  not 
be  possible  to  prove  that  wine  is  abso 
lutely  unlawful,  but  still  many  friends 
of  temperance  regard  it  as  such,  and 
are  grieved  at  its  use.  They  esteem 
the  habit  of  using  it  as  tending  to  in 
temperance,  and  as  encouraging  those 
who  cannot  afford  expensive  liquors. 
Besides,  the  wines  which  are  now  used 
are  different  from  those  which  were 
common  among  the  ancients.  That 
was  the  pure  juice  of  the  grape.  That 
which  is  now  in  common  use  is  min 
gled  with  alcohol,  and  with  other  in 
toxicating  ingredients.  Little  or  none 
of  the  w'ne  which  comes  to  this  coun- 


:-i 

>n 


304 


22  Hast  thou  faith  ?  have  it  to 
thyself  before  God.    Happy  °  is 


ROMANS.  [A.  D.  60 

he  that  rondemneth  not  himself 
in  that  thing  which  he  alloweth 


try  is  pure.  And  in  this  state  of  the 
case,  does  not  the  command  of  the  apos 
tle  here  require  the  friends  of  temper 
ance  to  abstain  even  from  the  use  of 
wine?  f  1  Nor  any  thing.  Any  article 
of  fooiTor  drink,  or  any  course  of  con 
duct.  So  valuable  is  peace,  and  so  de 
sirable  is  it  not  to  offend  a  brother,  that 
we  should  rather  deny  ourselves  to  any 
extent,  than  to  be  the  occasion  of 
offences  and  scandals  in  the  church. 
1  Slumblcth.  For  the  difference  be 
tween  this  word  and  the  word  offended, 
see  Note,  Rom.  xi.  11.  It  means  here 
'.hat  by  eating,  a  Jewish  convert  might 
be  lead  to  eat  also,  contrary  to  his  own 
conviction  of  what  was  right,  and  thus 
be  led  into  sin.  1  Or  is  made  -weak. 
That  is,  shaken,  or  rendered  less  stable  in 
his  opinion  or  conduct.  By  being  led  to 
imitate  tne  Gentile  convert,  he  would 
become  lec>s  firm  and  established  ;  he 
would  violate  his  own  conscience ;  his 
course  would  be  attended  with  regrets 
and  with  doubts  about  its  propriety, 
and  thus  he  would  be  made  toeak.  In 
this  verse  we  have  an  eminent  instance 
of  the  charity  of  the  apostle,  and  of  his 
spirit  of  concession  and  kindness.  If 
this  were  regarded  by  all  Christians,  it 
would  save  no  small  amount  of  strife, 
and  heart-burnings,  and  contention. 
Let  a  man  begin  to  act  on  the  principle 
that  peace  is  to  be  promoted,  that  other 
Christians  are  njt  to  be  offended,  and 
what  a  change  would  it  at  once  pro 
duce  in  the  churches,  and  what  an  in 
fluence  would  it  exert  over  the  life. 

22.  Hast  thou  faith?  The  word 
faith  here  refers  only  to  the  subject  un 
der  discussion — to  the  subject  of  meats, 
drinks,  (fee.  Do  you  believe  that  it  is 
right  to  eat  all  kinds  of  food,  &c.  The 
apostle  had  admitted  that  this  was  the 
true  ductrine;  but  he  maintains  that  it 
should  be  so  held  as  not  to  give  offence. 
^  Have  it  to  thyself.  Do  not  obtrude 
your  faith  or  opinion  on  others.  Be 
satisfied  with  cherishing  the  opinion, 
and  acting  on  it  in  private,  without 


bringing  it  forward  to  produce  disturb 
ance  in  the  church.  ^  Before  God. 
Where  God  only  is  the  witness.  God 
I  sees  your  sincerity,  and  will  approve 
your  opinion.  That  opinion  cherish 
and  act  on,  yet  so  as  not  to  give  offence, 
and  to  produce  disturbance  in  the 
church.  God  sees  your  sincerity  ;  he 
sees  that  you  are  right;  and  you  will 
not  oflend  him.  Your  brethren  do  not 
see  that  you  are  right,  and  they  will  be 
offended.  ^  Happy  is  he,  &c.  This 
state  of  mind,  the  apostle  says,  is  one 
that  is  attended  with  peace  and  happi 
ness  ;  and  this  is  a  further  reason  why 
they  should  indulge  their  opinion  in 
private,  without  obtruding  it  on  others. 
They  were  conscious  of  doing  right, 
and  that  consciousness  was  attended 
with  peace.  This  fact  he  states  in  the 
form  of  a  universal  proposition,  as  ap 
plicable  not  only  to  this  case,  but  to  all 
cases.  Comp.  1  John  iii.  21.  ^  Con- 
demneth  not  himself.  Whose  con 
science  does  not  reprove  him.  ^  /;; 
that  -which  he  ulloioeth.  Which  he 
approves,  or  which  he  does.  Who  has 
a  clear  conscience  in  his  opinions  and 
conduct.  Many  men  indulge  in  prac 
tices  which  their  consciences  condemn, 
many  in  practices  of  which  they  are  in 
doubt.  But  the  way  to  be  happy  is  to 
have  a  clear  conscience  in  what  we 
do ;  or  in  other  words,  if  we  have  doubts 
about  a  course  of  conduct,  it  is  not  safe 
to  indulge  in  that  course,  but  it  should 
be  at  once  abandoned.  Many  men  are 
engaged  in  business  about  which 
they  have  many  doubts;  many  Chris 
tians  are  in  doubt  about  certain  courses 
of  life.  But  they  can  have  no  doubt 
about  the  propriety  of  abstaining  from 
them.  They  who  are  engaged  in  the 
slave-trade  ;  or  they  who  are  engaged 
in  the  manufacture  or  sale  of  ardent  spi 
rits  ;  or  they  who  frequent  the  theatre 
or  the  ball-room,  or  who  run  the  round 
of  fashionable  amusements,  if  profess 
ing  Christians,  MUST  often  be  troubled 
with  maw,  doubts  about  the  propriety 


A.  D.  60.] 

23  And  he  that  *  doubteth  is 
damned  if  he  eat,  because  he  eat- 

i  or,  disctrneth  and  putttth  a  difference  between  meats. 


CHAPTER  XIV. 


305 


of  their  manner  of  life.  But  they  can 
have  no  doubt  about  the  propriety  of 
an  opposite  course.  Perhaps  a  single 
inquiry  would  settle  all  debate  in  re 
gard  to  these  things  :  Did  any  one  ever 
become  n  slave-dealer,  or  a  dealer  in 
ardent  spirits,  or  go  to  the  theatre,  or 
engage  in  scenes  of  splendid  amuse 
ments,  with  any  belief  that  he  was 
imitating  the  Lord  Jesus  Christ,  or 
ivith  ani,  desire  to  honour  him  or  his 
religion  ?  But  one  answer  would  be 
given  to  this  question  ;  and  in  view  of 
it,  how  striking  is  the  remark  of  Paul, 
"  Happy  is  he  that  condenmeth  not 
himself  in  that  which  he  alloweth." 

23.  He  that  donbteth.  He  that  is 
not  fully  satisfied  in  his  mind ;  who 
does  not  do  it  with  a  clear  conscience. 
The  margin  has  it  rendered  correctly, 
"  He  that  discerneth  and  putteth  a  dif 
ference  between  meats."  He  that  con 
scientiously  believes,  as  the  Jew  did, 
that  the  Levitical  law  respecting  the 
difference  between  meats  was  binding 
on  Christians.  ^  Is  damned.  We  ap 
ply  this  word  almost  exclusively  to  the 
future  punishment  of  the  wicked  in 
hell.  But  it  is  of  importance  to  remem 
ber,  in  reading  the  Bible,  that  this  is 
not  of  necessity  its  meaning.  It  means 
properly  to  condemn  ;  and  here  it  means 
only  that  the  person  who  should  thus 
violate  the  dictates  of  his  conscience 
would  incur  guilt,  and  would  be  blame 
worthy  in  doing  it.  But  it  does  not 
affirm  that  he  would  inevitably  sink  to 
hell.  The  same  construction  is  to  be 
put  on  the  expression  in  1  Cor.  xi.  29, 
"  He  that  eateth  and  drinketh  unwor 
thily,  eateth  and  drinketh  damnation 
to  himself."  f  For  -whatsoever,  &c. 
Whatever  is  not  done  -with  a  full  con 
viction  that  it  is  right,  is  sinful  ,• 
whatever  is  done  -when  a  man  doubts 
•whether  it  is  right,  ;'s  sin.  This  is 
evidently  the  fair  intepretation  of  this 
place.  Such  the  connexion  requires. 
It  does  not  affirm  that  all  or  any  of 
Jic  actions  of  'mpenitent  and  unbe- 
2  r.  2 


eth  not  of  faith  :  for  whatsoever 
'  is  not  of  faith  is  sin. 


lieving  men  are  sinful,  which  is  true, 
but  not  the  truth  taught  here  ;  nor  does 
it  affirm  that  all  acts  which  are  not  per 
formed  by  those  who  have  faith  in  the 
Lord  Jesus,  are  sinful ;  but  the  discus 
sion  pertains  to  Christians ;  and  the 
whole  scope  of  the  passage  requires  us 
to  understand  the  apostle  as  simply 
saying  that  a  man  should  not  do  a 
thing  doubting  its  correctness  ;  that  he 
should  have  a  strong  conviction  that 
what  he  does  is  right ;  and  that  if  he 
has  not  this  conviction,  it  is  sinful.  The 
rule  is  of  universal  application.  In  all 
cases,  if  a  man  does  a  thing  which  he 
does  not  believe  to  be  right,  it  is  a  sin 
and  his  conscience  will  condemn  him 
for  it.  It  may  be  proper,  however,  to 
observe  that  the  converse  of  this  is  not 
always  true,  that  if  a  man  believes  a 
thing  to  be  right,  that  therefore  it  is  not 
sin.  For  many  of  the  persecutors  were 
conscientious  (John  xvi.  2.  Acts  xxvi. 
9)  ;  and  the  murderers  of  the  Son  of 
God  did  it  ignoramly  (Acts  iii.  17.  1 
Cor.  ii.  8)  ;  and  yet  were  adjudged  as 
guilty  of  enormous  crimes.  Comp. 
Luke  xi.  50,  51.  Acts  ii.  23.  37. 

In  this  chapter  we  have  a  remarkably 
fine  discussion  of  the  nature  of  Chris 
tian  charity.  Differences  of  opinion 
will  arise,  and  men  will  be  divided  into 
various  sects  ;  but  if  the  rules  which  are 
laid  down  in  this  chapter  were  follow 
ed,  the  contentions,  and  altercations, 
and  strifes  among  Christians  would 
cease.  Had  these  rules  been  applied 
to  the  controversies  about  rites,  and 
forms,  and  festivals,  that  have  arisen, 
peace  might  have  been  preserved. 
Amid  all  such  differences,  the  great 
question  is,  whether  there  is  true  love 
to  the  Lord  Jesus.  If  there  is,  the  apos 
tle  teaches  us  that  we  have  no  right  to 
judge  a  brother,  or  despise  him,  or  con 
tend  harshly  with  him.  Our  object 
should  be  to  promote  peace,  to  aid 
him  in  his  efforts  to  become  holy, 
and  to  seek  to  build  him  up  in  hi  iy 
faith. 


306 


CHAPTER  XV. 

2  then  that  are  strong  ought 
to  a  bear  the  infirmities  of 
the  weak,  and  not  to  please  our 
selves. 

2  Let  every  one  of  us  please 

a  :.14.1.  Gal.6.2. 


ROMANS.  [A.  D.  60. 

his  neighbour  b  for  his  good  to 
edification. 

3  For  even  Christ  c  pleased 
not  himself;  but,  as  it  is  written, 
d  The  reproaches  of  them  that 
reproached  thee  fell  on  me. 

b  lCor.9.19.  Phil.2.4,5.        c  Jno.6.38.        d  Ps.69.9 


CHAPTER  XV. 

IT  may  be  of  importance  to  state  that 
between  the  last  verse  of  the  preceding 
chapter  and  the  first  verse  of  this,  the 
Atabic  version,  some  MSS.  and  many 
of  the  Greek  fathers,  as  Chrysostom, 
Theodoret,  Theophylact,  &c.  have  in 
troduced  ver.  25 — 27  of  ch.  xvi.  of 
this  epistle.  Why  this  was  done,  has 
been  a  matter  of  controversy.  The  dis 
cussion,  however,  is  of  no  practical  im 
portance,  and  most  critics  concur  in 
the  opinion  that  the  present  arrange 
ment  of  the  Greek  text  is  genuine. 

1.  We  then  that  are  strong.  The 
apostle  resumes  the  subject  of  the  pre 
ceding  chapter  ;  and  continues  the  ex 
hortation  to  brotherly  love  and  mutual 
kindness  and  forbearance.  By  the 
strong  here  he  means  the  strong  in 
faith  in  respect  to  the  matters  under 
discussion ;  those  whose  minds  were 
free  from  doubts  and  perplexities.  His 
own  mind  was  free  from  doubt,  and 
there  were  many  others,  particularly  of 
the  Gentile  converts,  that  had  the  same 
views.  But  many  also,  particularly  of 
the  Jewish  converts,  had  many  doubts 
and  scruples.  Tf  Ought  to  bear.  This 
word  bear  properly  means  to  lift  up,  to 
bear  away,  to  remove.  But  here  it  is 
used  in  a  larger  sense ;  to  bear  -with, 
to  be  indulgent  to,  to  endure  patiently, 
not  to  contend  -with.  Gal.  vi.  2.  Rev. 
ii.  2,  "  Thou  canst  not  bear  them  that 
are  evil."  ^  Jind  not  to  please  our- 
telves.  Not  to  make  it  our  main  object 
to  gratify  our  own  wills.  We  should 
be  willing  to  deny  ourselves,  if  by  it  we 
may  promote  the  happiness  of  others. 
This  refers  particularly  to  opinions 
about  meats  and  drinks ;  but  it  may  be 
applied  to  Christian  conduct  generally, 
is  denoting  that  we  are  not  to  make 
Dur  own  happiness  or  gratification  the 


standard  of  our  conduct,  but  are  to  seek 
the  welfare  of  others.  See  the  example 
of  Paul,  1  Cor.  ix.  19.  22;  see  also 
Phil.  ii.  4.  1  Cor.  xiii.  5,  "  Love  seek- 
eth  not  her  own."  x.  24,  "  Let  no  man 
seek  his  own,  but  every  man  another's 
wealth."  Also  Matt.  xvi.  24. 

2.  Please  his  neighbour.     That  is, 
all   other  persons,    but   especially   the 
friends  of  the  Redeemer.     The  word 
neighbour  here  has  especial  reference 
to  the  members  of  the  church.     It  is 
often  used,  however,  in  a  much  larger 
sense.  See  Luke  x.  36.  ^  For  his  good. 
Not  seek  to  secure  for  him  indulgence 
in  those  things  which  would  be  injuri 
ous  to   him,  but  in    all   those    things 
whereby    his   welfare    would    be   pro 
moted.     ^  To  edification.     See  Note, 
ch.  xiv.  19. 

3.  For  even    Christ.     The  apostle 
proceeds,  in  his  usual  manner,  to  illus 
trate  what  he  had  said  by  the  example 
of  the  Saviour.     To  a  Christian,  the 
example  of  the  Lord  Jesus  will  furnish 
the  most  ready,  certain,  and  happy  illus 
tration  of  the  nature  and  extent  of  hib 
duty,     \  Pleased  not  himself.     This 
is  not  to  be  understood  as  if  the  Lord 
Jesus  did  not  voluntarily  and  cheerfully 
engage  in  his  great  work.    He  was  not 
compelled  to  come  and  suffer.     Nor  is 
it  to  be  understood  as  if  he  did  not  ap 
prove  the  work,  or  see  its  propriety  and 
fitness.    If  he  had  not,  he  would  never 
have  engaged  in  its  sacrifices  and  self- 
denials.     But  the  meaning  may  be  ex 
pressed  in   the  following   particulars: 
(1.)  He  came  to  do  the  will  or  desire 
of  God,  in  undertaking  the  work  of 
salvation.     It  was  the  will  of  God ;  it 
was  agreeable  to  the  divine  purposes, 
and  the  Mediator  did  not  consult  his 
own  happiness  and  honour  in  heaven,, 
but  cheerfully  came  to  do  the  iv'll  of 


A..  D.  60. 


CHAPTER  XV. 


307 


4  For  whatsoever  a  things 
were  written  aforetime  were 
written  for  our  learning,  that 

o  lCor.l(U1.2Tim.3.16,17. 

God.  Ps.  xl.  7,  8.  Comp.  Heb.  x.  4— 
10.  Phil.  ii.  6.  John  xvii.  5.  (2.) 
Christ,  when  on  earth,  made  it  his 
great  object  to  do  the  will  of  God,  to 
finish  the  work  which  God  had  given 
him  to  do,  and  not  to  seek  his  own 
comfort  and  enjoyment.  This  he  ex 
pressly  affirms.  John  vi.  38 ;  v.  30. 
(3.)  He  was  willing  for  this  to  endure 
whatever  trials  and  pains  the  will  of 
God  might  demand,  not  seeking  to 
avoid  them  or  to  shrink  from  them. 
See  particularly  his  prayer  in  the  gar 
den.  Luke  xxii.  42.  (4.)  In  his  life, 
he  did  not  seek  personal  comfort, 
wealth,  or  friends,  or  honours.  He 
denied  himself  to  promote  the  welfare 
of  others  ;  he  was  poor  that  they  might 
be  rich  ;  he  was  in  lonely  places  that 
he  might  seek  out  the  needy  and  pro 
vide  for  them.  Nay,  he  did  not  seek 
to  preserve  his  own  life  when  the  ap 
pointed  time  came  to  die,  but  gave  him 
self  up  for  all.  (5.)  There  may  be 
another  idea  which  the  apostle  had 
here.  He  bore  with  patience  the  ig 
norance,  blindness,  erroneous  views, 
and  ambitious  projects  of  his  disciples. 
He  evinced  kindness  to  them  when  in 
error ;  and  was  not  harsh,  censorious, 
or  unkind,  when  they  were  filled  with 
vain  projects  of  ambition,  or  perverted 
his  words,  or  were  dull  of  apprehen 
sion.  So,  says  the  apostle,  ive  ought 
to  do  in  relation  to  our  brethren.  *j[  But 
as  it  is  written.  Ps.  Ixix.  9.  This 
psalm,  and  the  former  part  of  this 
verse,  is  referred  to  the  Messiah. 
Comp.  ver.  21  with  Matt,  xxvii.  34.  48. 
t  The  reproaches.  The  calumnies, 
censures,  harsh,  opprobrious  speeches. 
1  Of  them  that  reproached  thee.  Of 
the  wicked,  who  vilified  and  abused 
the  law  and  government  of  God.  ^  FeJl 
on  me.  In  other  words,  Christ  was 
willing  to  suffer  reproach  and  contempt 
m  order  to  do  good  to  others.  He  en 
dured  calumny  and  contempt  all  his 


we  through  patience  and  corn- 
fort  of  the  Scriptures  might 
have  hope. 


life,  from  those  who  by  their  lips  and 
lives  calumniated  God,  or  reproached 
their  Maker.  We  may  learn  here, 
(1.)  That  the  contempt  of  Jesus  Christ 
is  contempt  of  him  who  appointed  him. 
(2.)  We  may  see  the  kindness  of  the 
Lord  Jesus  in  being  willing  thus  te> 
throiv  himself  between  the  sinner  and 
God  ;  to  intercept,  as  it  were,  our  sins, 
and  to  bear  the  effects  of  them  in  his 
own  person.  He  stood  between  us 
and  God  ;  and  both  the  reproaches  and 
the  divine  displeasure  due  to  them,  met 
on  his  sacred  person,  and  produced  the 
sorrows  of  the  atonement — his  bitter 
agony  in  the  garden  and  on  the  cross. 
Jesus  thus  showed  his  love  of  God  in 
being  willing  to  bear  the  reproaches 
aimed  at  him ;  and  his  love  to  men  in 
being  willing  to  endure  the  sufferings 
necessary  to  atone  for  these  very  sins. 
(o.)  If  Jesus  thus  bore  reproaches,  -we 
should  be  willing  also  to  endure  them. 
We  suffer  in  the  cause  where  he  has 
gone  before  us,  and  where  he  has  set 
us  the  example  ;  and  as  he  was  abused 
and  vilified,  we  should  be  willing  to  be 
so  also. 

4.  For  whatsoever  things,  &c.  This 
is  a  general  observation  which  struck 
the  mind  of  the  apostle,  from  the  parti 
cular  case  which  he  had  just  specified. 
He  had  just  made  use  of  a  striking  pas 
sage  in  the  Psalms  to  his  purpose. 
The  thought  seems  suddenly  to  have 
occurred  to  him  that  all  the  Old  Testa 
ment  was  admirably  adapted  to  express 
Christian  duties  and  doctrine,  and  he 
therefore  turned  aside  from  his  direct 
argument  to  express  this  sentiment. 
It  should  be  read  as  a  parenthesis. 
t  Were  -written  aforetime.  That  is, 
in  ancient  times;  in  the  Old  Testa 
ment.  If  For  our  learning.  For  our 
teaching  or  instruction.  Not  that  this 
was  the  only  purpose  of  the  writings 
of  the  Old  Testament,  to  instruct  Chris 
tians  ;  but  that  all  the  Old  Testament 


308 


5  Now  the  God  of  patience 
and  consolation  grant  you  to  be 
like-minded  a  one  toward  ano 
ther,  1  according  to  Christ  Jesus; 


t  or,  afttr  the  example  of. 


ROMANS.  [A.  D.  60 

6  That  ye  may  with  one  • 
mind  and  one  mouth  glorify 
God,  even  the  Father  of  oui 
Lord  Jesus  Christ. 

4  Acts  4.24,32. 


might  be  useful  now  in  illustrating  arid 
enforcing  the  doctrines  and  duties  of 
piety  towards  God  and  man.  1|  Through 
patience.  This  does  not  mean,  as  our 
translation  might  seem  to  suppose,  pa 
tience  of  the  Scriptures,  hut  it  means 
that  by  patiently  enduring  sufferings, 
in  connexion  with  the  consolation 
which  the  Scriptures  furnish,  we  might 
have  hope.  The  tendency  of  patience, 
the  apostle  tells  us  (Rom.  v.  4),  is  to 
produce  hope.  See  Notes  on  this  place. 
f  And  comfort  of  the  Scfijttnntt,  By 
means  of  the*  consolation  which  the 
writings  of  the  Old  Testament  furnish. 
The  word  rendered  comfort  means  also 
exhortation  or  admonition.  If  this  is 
its  meaning  here,  it  refers  to  the  admo 
nitions  which  the  Scriptures  suggest, 
instructions  which  they  impart,  and  the 
exhortations  to  patience  in  trials,  if  it 
means  comfort,  then  the  reference  is  to 
the  examples  of  the  saints  in  affliction  ; 
to  their  recorded  expressions  of  confi 
dence  in  God  in  their  trials,  as  of  Job, 
Daniel,  David,  &c.  Which  is  the  pre 
cise  meaning  of  thii  word  here,  it  is  not 
easy  to  determine.  ^  Jlfrglit  have  hope. 
Note,  ch.  v.  4.  We  may  learn  here, 
(1.)  That  afflictions  may  prove  to  be  a 
great  blessing.  (2.)  That  their  proper 
tendency  is  to  produce  hope.  (3.)  That 
the  way  to  find  support  in  afflictions  is 
to  go  to  the  Bible.  By  the  example  of 
the  ancient  saints,  by  the  expression  of 
their  confidence  in  God,  by  their  pa 
tience,  -we  may  learn  to  suffer,  and  may 
not  only  be  instructed,  but  may  find 
comfort  in  all  our  trials.  See  the  ex 
ample  of  Paul  himself  in  2  Cor.  i.  2 
—11. 

5.  JVow  th?  God  of  patience.  The  I  4.  U  Glorify  God.  Praise  or  honour 
God  who  is  hirnse/f  long-suffering,  who  j  God.  This  would  be  done  by  their 
bt-ars  patiently  with  the  errors  arid  !  union,  peace,  and  harmony  ;  thus 
faults  of  his  children,  and  who  can  i  showing  the  tendency  of  the  gospel  to 
give  patience,  may  he  give  you  of  his  !  overcome  the  sources  of  strife  and  con- 
Spirit,  that  you  may  beur  patiently  the  i  tention  among  men,  and  to  bring  them 


infirmities  and  errors  of  each  other. 
The  example  of  God  here,  who  beart 
long  with  his  children,  and  is  not  angry 
soon  at  their  offences,  is  a  strong  argu 
ment  why  Christians  should  bear  with 
each  other.  If  God  bears  long  and  pa 
tiently  with  our  infirmities,  -we  ought  to 
bear  with  each  other.  ^  *-ind  consola 
tion.  Who  gives  or  imparts  consola 
tion.  ^  To  be  like-minded,  &c.  Gr. 
To  think  the  same  thing  ;  that  is,  to 
be  united,  to  keep  from  divisions  and 
strifes.  ^  Jlccording  to  Christ  Jesus. 
According  to  the  example  and  spirit 
of  Christ  ;  his  was  a  spirit  of  peace. 
Or,  according  to  what  his  religion  re 
quires.  The  name  of  Christ  is  some 
times  thus  put  for  his  religion.  2  Cor. 
xi.  4.  Eph.  iv.  20.  If  all  Christians 
would  imitate  the  example  of  Christ, 
and  follow  his  instructions,  there  would 
be  no  contentious  among  them.  He 
earnestly  sought  in  his  parting  prayer 
their  unity  and  peace.  John  xvii.  21 
_  og 

6.  That  ye  may  ivith  one  mind.  The 
word  here  used  is  translated  "  with  one 
accord,"  Acts  i.  14  ;  ii.  1  ;  iv.  24.  It 
means  unitedly,  with  one  purpose, 
without  contentions,  and  strifes,  and 
jars,  f  And  one  mouth.  This  refers, 
doubtless,  to  their  prayers  and  praises. 
That  they  might  join,  without  conten 


tion  and  unkind  feeling,  in  the  worship 
of  God.  Divisions,  strife,  arid  conten 
tion  in  the  church  prevent  union  in 
worship.  Though  the  body  may  be 
there,  and  the  church  professedly  en 
gaged  in  public  worship,  yet  it  is  a  di 
vided  service  ;  and  the  prayers  of  strife 
and  contention  are  not  heard.  Isa.  Ivih, 


A.  D.  60.] 


CHAPTER  XV. 


309 


7  Wherefore  receive  ye  one 
another,  as  Christ  also  received 
*  us,  to  the  glory  of  God. 

8  Now    I    say     that    Jesus 
Christ  was  a  minister  of  the  cir- 

oEph.1.6. 

to  peace.  ^  Even  the  Father,  &o 
This  is  an  addition  designed  to  pro 
duce  love.  (1.)  He  is  a  Father ;  we 
then,  his  children,  should  regard  him  as 
pleased  with  the  union  and  peace  of 
his  family.  (2.)  He  is  the  Father  of 
ouii  LOHD;  our  common  Lord;  our 
Lord  who  has  commanded  us  to  be' 
united,  and  to  love  one  another.  By 
the  desire  of  honouring  such  a  Father, 
we  should  lay  aside  contentions,  and 
be  united  in  the  bands  of  love. 

7.  Wherefore.  In  view  of  all  the 
considerations  tending  to  produce  unity 
and  love,  which  have  been  presented. 
He  refers  to  the  various  arguments  in 
this  and  the  preceding  chapter.  ^  Re 
ceive  ye  one  another.  Acknowledge 
one  another  as  Christians,  and  treat 
one  another  as  such,  though  you  may 
differ  in  opinion  about  many  smaller 
matters.  See  ch.  xiv.  3.  ^  Jt§  Christ 
ilso  received  us.  That  is,  received  us 
as  his  friends  and  followers,  ^ee  ch. 
xiv.  3.  H  To  the  glory  of  God.  In 
order  to  promote  his  glory.  He  has  re 
deemed  us,  and  renewed  us,  in  order  to 
promote  the  honour  of  God.  Comp. 
Eph.  i.  6.  As  Christ  has  received  us 
in  order  to  promote  the  glory  of  God, 
so  ought  we  to  treat  each  other  in  a 
similar  manner  for  a  similar  purpose. 
The  exhortation  in  this  verse  is  to  those 
who  had  been  divided  on  various  points 
pertaining  to  rites  and  ceremonies ;  to 
those  who  had  been  converted  from 
among  Gentiles  and  Jews ;  and  the 
apostle  here  says  that  Christ  had  re 
ceived  both.  In  order  to  enforce  this, 
and  especially  to  show  the  Jewish  con 
verts  that  they  ought  to  receive  and 
acknowledge  their  Gentile  brethren,  he 
proceeds  to  show,  in  the  following 
verses  that  Christ  had  reference  to  boll 
'n  his  work.  He  shows  this  in  reference 
to  the  Jews  (ver,  8),  and  to  the  Gen 


cumcision  for  the  truth  of  God, 
to  confirm  b  the  promises  made 
unto  the  Fathers. 

9  And  that  the  Gentiles  might 
glorify  God  for  his  mercy  ;  as 

I  Acts  3.25,26. 

|  tiles  (ver.  9 — 12).  Thus  he  drawn 
I  all  his  arguments  from  the  work  of 
I  Christ. 

8.  Now  I  say.    I  affirm,  or  main 

I  tain.  I,  a  Jew ,  admit  that  his  work  had 
|  reference  to  the  Jews;  I  affirm  also 
!  that  it  had  reference  to  the  Gentiles. 
:  1  That  Jesus  Christ.  That  the  Mes- 
\  siah.  The  force  of  the  apostle's  rea 
soning  would  often  be  more  striking 
if  he  would  retain  the  word  Messiah, 
|  and  not  regard  the  word  Christ  as  a 
;  mere  surname.  It  is  the  name  of  his 
office  ;  and  to  a  Jew  the  name  JWcs- 
siuh  would  convey  much  more  than 
the  idea  of  a  mere  proper  name.  1  IVas 
•  a  minister  of  the  circumcision.  Exer 
cised  his  office — the  office  of  the  Mes 
siah — among  the  Jews,  or  with  respect 
to  the  Jews,  for  the  purposes  which  he 
immediately  specifies.  He  was  born 
a  Jew;  was  circumcised  ;  came  to  that 
nation  ;  arid  died  in  their  midst,  with 
out  having  gone  himself  to  any  other 
people.  ^  For  the  truth  of  God.  To 
confirm  or  establish  the  truth  of  the 
promises  of  God.  He  remained  among 
them  in  the  exercise  of  his  ministry  to 
show  that  God  was  true,  who  had  said 
that  the  Messiah  should  come  to  them. 
1  To  confirm  the  promises,  &c.  Tc 
establish,  or  to  show  that  the  promises 
were  true.  See  Note,  Acts  iii.  25, 
26.  The  promises  referred  to  here,  are 
those  particularly  which  related  to  the 
coming  of  the  Messiah.  By  thus  ad 
mitting  that  the  Messiah  was  the 
minister  of  the  circumcision,  the  apos 
tle  conceded  ail  that  the  Jew  could  ask, 
that  he  was  to  be  peculiarly  their  Mes 
siah.  See  Note,  Luke  x  xiv.  47. 

9.  slnd  that  the  Gentiles,  &c.    The 
benefits  of  the  gospel   were   not  to   be 
confined  to  the  Jews ;  and  as  God   de 
signed  that    those   benefits    should   be 
extended  to  the  Gentile*,  so  the  Juw 


310 


ROMANS. 


fA.  D.  60 


it  is  written,  °  For  this  cause  I 
will  confess  to  thee  among  the 
Gentiles,  and  sing  unto  thy  name. 

10  And  again  he  saith,  *  Re 
joice,  ye  Gentiles,  with  his  peo- 
pie. 

11  And   again,    e  Praise   the 


ish  converts  ought  to  be  willing  to  ad 
mit  them  and  treat  them  as  brethren. 
That  God  did  design  this,  the  apostle 
proceeds  to  show.  T  Jlfiffht  glorify 
God.  Might  praise,  or  give  thanks  to 
God.  This  implies  that  the  favour 
shown  to  them  was  a  great  favour. 
1  For  his  mercy.  Greek,  On  account 
of  the  mercy  shown  to  them.  Tf  As  it 
is  -written.  Ps.  xviii.  49.  The  expres 
sion  there  is  one  of  David's.  He  says 
that  he  will  praise  God  for  his  mercies 
among  the  heathen,  or  when  surround 
ed  by  the  heathen ;  or  that  he  would 
confess  and  acknowledge  the  mercies 
of  God  to  him,  as  we  should  say,  to  all 
the  -world.  The  apostle,  however,  uses 
it  in  this  sense,  that  the  Gentiles  would 
participate  with  the  Jew  in  offering 
praise  to  God,  or  that  they  would  be 
united.  This  does  not  appear  to  have 
been  the  original  design  of  David  in 
the  psalm,  but  the  -words  express  the 
idea  of  the  apostle.  ^  And  sing,  &c. 
Celebrate  thy  praise.  This  supposes 
that  benefits  would  be  conferred  on 
them,  for  which  they  would  celebrate 
his  goodness. 

10.  And  again,  &c.  Deut.  xxxii. 
43.  In  this  place  the  nations  or  Gen 
tiles  are  called  on  to  rejoice  with  the 
Jews,  for  the  interposition  of  God  in 
their  behalf.  The  design  of  the  quota 
tion  is  to  show  that  the  Old  Testament 
speaks  of  the  Gentiles  as  called  on  to 
celebrate  the  praises  of  God  ;  of  course, 
the  apostle  infers  that  they  are  to  be 
introduced  to  the  same  privileges  as  his 
people. 

\\.Andagain.  Ps.  cxvii.  1.  The 
object  in  this  quotation  is  the  same  as 
before.  The  apostle  accumulates  quo 
tations  to  show  that  it  was  the  common 
.anguage  of  the  Old  Testament,  and 


Lord,  all  ye  Gentiles  ;   arid  laud 
him,  all  ye  people. 

12  Aid  again  Esaias  saith,0 
There  shall  be  a  root e  of  Jeaee 
and  he  that  shall  rise  to  reign 
over  the  Gentiles  ;  in  him  shai! 
the  Gentiles  trust. 

rflsa.ll.1,10.  e  Rev.5.5,22.16. 


that  he  was  not  depending  on  a  single 
expression  for  the  truth  of  his  doctrine. 
^  Jill  ye  Gentiles.  In  the  psalm,  "  all 
ye  nations  ;n  but  the  original  is  the 
same.  1  And  land  him.  Praise  him. 
The  psalm  is  directly  in  point.  It  is 
a  call  on  all  nations  to  praise  God  ; 
the  very  point  in  the  discussion  of  the 
apostle. 

12.  Esaias  saith.     Isaiah  ch.  xi.  1 
10.     T  There  shall  be  a  root.     A  de 
scendant,  or  one   that  should   proceed 
from  him  when  he  was  dead.    When  a 
tree  dies,  and  falls,  there  may  remain  a 
root  which  shall  retain  life,  and  which 
shall    send   up    a  sprout  of  a  similar 
kind.     So  Job  says  (ch.  xiv.  7),  "  For 
there   is  hope    of  a  tree,  if  it  be    cut 
down,  that  it  will   sprout   again,  and 
that  the  tender  branch  thereof  will  not 
cease."  So  in  relation  to  Jesse.  Though 
he  should  fall,  like  an   aged  tree,  yet 
his  name  and  family  should  not  be  ex 
tinct.     There   should  be  a  descendant 
who  should  rise,   and  reign   over  the 
Gentiles.    The  Lord  Jesus  is  thus  call 
ed  also  the  "  root  and  the  offspring  of 
David."    Rev.  xxii.  16;  v.  5.     1  Of 
Jesse.     The  father  of  David.     1  Sam. 
xvii.  58.     The  Messiah  was  thus  de 
scended  from  Jesse.      ^  He  that  shall 
rise.     That  is,  as  a  sprout  springs  up 
from  a  decayed   or  fallen  tree.     Jesus 
I  thus  rose  from  the  family  of  David,  that 
had    fallen    into   poverty   and    humble 
life  in  the  time  of  Mary,     ^f  To  reign 
j  over    the    Gentiles.     This    is    quoted 
!  from  the  LXX.  of  Isa.  xi.  1 0.    The  He- 
j  brew  is,  "  Which  shall  stand  up  for  an 
!  ensign    of    the    people ;"     that    is,    a 
!  standard    to    which    they    shall    flock. 
j  Either  the  Septuagint  or   the  Hebrew 
1  would  express  the  idea  of  the  apostle 
The    substantial    sense    is    retained* 


A.  D.  60.] 

13  Now  the  God  of  hope  fill 
you  with  all  rt  joy  and  peace  in 
believing,  that  ye  may  abound 
in  hope,  through  the  power  of 
the  Holy  Ghost. 

ac.14.17. 

though  it  is  not  literally  quoted.  The 
idea  of  his  reigning'  over  the  Gentiles 
is  one  that  is  fully  expressed  in  the 
second  psalm.  ^  In  him,  &c.  Hebrew, 
"  To  it  shall  the  Gentiles  seek."  The 
sense,  however,  is  the  same.  The  de 
sign  of  this  quotation  is  the  same  as 
the  preceding,  to  show  that  it  was  pre 
dicted  in  the  Old  Testament  that  the 
Gentiles  should  bo  made  partakers  of 
'.he  privileges  of  the  gospel.  The  argu 
ment  of  the  apostle  is,  that  if  this  was 
designed,  then  converts  to  Christianity 
from  among  the  Jews  should  lay  aside 
jheir  prejudices,  and  receive  them  as 
their  brethren,  entitled  to  the  same 
privileges  of  the  gospel  as  themselves. 
The  fact  that  the  Gentiles  would  be 
admitted  to  these  privileges,  the  apos 
tle  had  more  fully  discussed  in  ch.  x.  xi. 

13.  JVow  the  God  of  hope.  The  God 
who  inspires,  or  produces  the  Chris 
tian  hope.      Tf  Jill  joy  and  peace,    ch. 
xiv.  17.     If  they  were  filled  with  this, 
there  would  be  no  strife  and  conten 
tion.     ^  In  believing.     The  effect  of 
believing   is  to  produce  this  joy  and 
peace.     |  That  ye  may  abound,  &c. 
That  your  hope  may  be  steadfast  and 
strong,    1  Through  the  power,  &c.  By 
means  of  the  powerful  operation  of  the 
Holy  Spirit.     It  is  by  his  power  alone 
that   the    Christian  has   the   hope    of 
eternal  life.    See  Eph.  i.  13,  14.  Rom. 
viii.  24. 

14.  And  I  myself  also.     The  apos 
tle  here  proceeds  to  show  them  why  he 
had  written  this  epistle,  and  to  state  his 
confidence  in  them.     He  had  exhorted 
them  to  peace  ;  he  had  opposed  some  of 
their  strongest  prejudices  ;   and  in  or 
der  to  secure  their  obedience  to  his  in 
junctions,  he  now  shows  them  the  deep 
interest    which  he  had  in    their   wel 
fare,  though   he  had  never  seen  them. 
*J  Jim  persuaded.     He  had  never  seen 
them  (ch.  i.  10— 13),  but  he  had  full 


CHAPTER  XV. 


31 


14  And  I  myself  ulso  am  per 
suaded  b  of  you,  my  brethren,  that 
ye  also  are  full  of  goodness,  fill 
ed  with  all  knowledge,  c  able 
also  to  admonish  one  another, 

b  Heb.6.9.  2PeU.12.  c  lCor.8.1,7,10. 


confidence  in  them.  This  confidence 
he  had  expressed  more  fully  in  the 
first  chapter.  ^  Of  you.  Concerning 
you.  I  have  full  confidence  in  you 
f  My  brethren.  An  address  of  affec 
tion  ;  showing  that  he  was  not  disposed 
to  assume  undue  authority,  or  to  lord 
it  over  their  faith,  f  Are  full  of 
goodness.  Filled  with  kindness  or 
benevolence.  That  is,  they  were  dis 
posed  to  obey  any  just  commands ; 
and  that  consequently  any  errors  in 
their  opinions  and  conduct  had  not 
been  the  effect  of  oostinacy  or  per- 
verseness.  There  was  indeed  danger 
in  the  city  of  Rome  of  pride  and 
haughtiness ;  and  among  the  Gentilo 
converts  there  might  have  been  somt 
reluctance  to  receive  instruction  from 
a  foreign  Jew.  But  the  apostle  was 
persuaded  that  all  this  was  overcome 
by  the  mild  and  humbling  spirit  of  re 
ligion,  and  that  they  were  disposed  ta 
obey  any  just  commands.  He  made  this 
observation,  therefore,  to  conciliate  re 
spect  to  his  authority  as  an  apostle. 
H  Filled -with  all  knowledge.  That  is, 
instructed  in  the  doctrines  and  duties 
of  the  Christian  religion.  This  was 
true;  but  there  might  be  still  some 
comparatively  unimportant  and  non- 
essential  points,  on  which  they  might 
not  be  entirely  clear.  On  these,  the 
apostle  had  written  ;  and  written,  not 
professedly  to  communicate  new  ideas, 
but  to  remind  them  of  the  great  prin 
ciples  on  which  they  were  before  in 
structed,  ver.  15.  JMlealso,&c.  That 
is,  you  are  so  fully  instructed  in  Chris 
tian  principles,  as  to  be  able  to  give 
advice  and  counsel,  if  it  is  needed. 
From  this  verse  we  may  learn,  (1.) 
That  when  it  is  our  duty  to  give  in 
struction,  admonition,  or  advice,  it 
should  be  in  a  kind,  conciliating  man 
ner;  not  with  harshness,  or  with  the 
severity  of  authority.  Even  an  apostle 


312 


ROMANS. 


[A.  D.  60. 


15  Nevertheless,  brethren,  I 
have  written  the  more  boldly 
unto  you  in  some  sort,  as  put 
ting  you  in  mind,  because  °  of 


Eph.2.7,8. 


viid  not  assume  harshness  or  severity 
in  his  instructions.  (2.)  There  is  no 
nnpropriety  in  speaking  of  the  good 
qualities  of  Christians  in  their  presence  ; 
or  even  of  commending'  and  praising 
them  when  they  deserve  it.  The  apos 
tle  Paul  was  as  far  as  possible  from 
always  dwelling  on  the  faults  of  Chris 
tian*.  When  it  was  necessary  to  re 
prove  them,  he  did  it,  but  did  it  with 
tenderness  and  tears.  When  he  could 
commend,  he  preferred  it ;  and  never 
hesitated  to  give  them  credit  to  the  ut 
most  extent  to  which  it  could  be  ren 
dered.  He  did  not  falter,  but  he  told 
the  truth ;  he  did  not  commend  to  ex 
cite  pride  and  vanity,  but  to  encourage, 
and  to  prompt  to  still  more  active  ef 
forts.  The  minister  who  always  cen 
sures  and  condemns,  whose  ministry  is 
made  up  of  complaints  and  lamenta 
tions,  who  never  speaks  of  Christians 
but  in  a  strain  of  fault-finding,  is  un 
like  the  example  of  the  Saviour  and  of 
Paul,  and  may  expect  little  success  in 
his  work.  Comp.  Rom.  i.  8;  xvi.  19. 
1  Cor.  i.  5.  2  Cor.  viii.  7 ;  ix.  2.  Phil. 
i.  3—7.  Heb.  vi.  9.  2  Pet.  i.  12. 

15.  Nevertheless.  Notwithstanding 
my  full  persuasion  of  your  knowledge 
and  your  purpose  to  do  right.  Perhaps 
he  refers  also  to  the  fact  that  he  was  a 
stranger  to  them.  1  The  more  boldly. 
More  boldly  than  might  have  been  ex 
pected  from  a  stranger.  The  reason 
why  he  showed  this  boldness  in  de- 
faring  his  sentiments,  he  immediately 
states — that  he  had  been  specially  call 
ed  to  th'j  office  of  instructing  the  Gen- 
liles.  ^  fn  some  sort  (  arc  ^ui^c-u?). 
In  part.  Some  have  supposed  that  he 
referred  to  a  party  at  Rome — the  Gen 
tile  party.  (  Whilby.}  Some  refer  it  to 
different  parts  of  his  epistle — on  some 
subjects.  (Stuart.)  Probably  the  ex- j 
pression  is  designed  to  qualify  the  j 
phrase  more  boldly.  The  phrase,  says 


the  grace  that  is  given  to  me  of 
God. 

16  That  I  should  be  the  mi 
nister  of  Jesus    Christ   to    the 


Grotius,  diminishes  that  of  which  it  in 
spoken,  as  1  Cor.  xiii.  9.  12.  2  Coi  i. 
14 ;  ii.  5 ;  and  means  the  same  as 
"  somewhat  more  freely  ;"  that  is,  I 
have  been  induced  to  write  the  more 
freely,  partly  because  I  am  appointed 
to  this  very  office.  I  write  somewhat 
more  freely  to  a  church  among  the 
Gentiles  than  I  even  should  to  one 
among  the  Jews,  because  I  am  ap 
pointed  to  this  very  office.  H  Jls  put 
ting  you  in  mind.  Greek,  Calling  to 
your  remembrance^  or  reminding  you. 
Comp.  2  Pet.  i.  12,  13.  This' was  a 
delicate  way  of  communicating  instruc 
tion.  The  apostles  presumed  that  all 
Christians  were  acquainted  with  the 
great  doctrines  of  religion  ;  but  they 
did  not  command,  enjoin,  or  assume  a 
spirit  of  dictation.  How  happy  would 
it  be  if  p.ll  teachers  would  imitate  the 
example  of  the  apostles  in  this,  and  be 
as  modest  and  humble  as  they  -were. 
U  Because  of  the  grace,  &c.  Because 
God  has  conferred  the  favour  on  me  of 
appointing  me  to  this  office.  Wee  Note, 
ch.  i.  5. 

16.  The  minister  (\inc,v%yov).  This 
is  not  the  word  which  is  commonly 
translated  minister  (<ft«xcvic).  This 
word  is  properly  appropriated  to  those 
who  minister  in  public  offices  or  the 
affairs  of  the  state.  In  the  New  Tes 
lament  it  is  applied  mainly  to  the  Le- 
vitical  priesthood,  who  ministered  and 
served  at  the  altar.  Heb.  xi.  11.  It  is 
however  applied  to  the  ministers  of  the 
New  Testament,  as  discharging  tub- 
stantially  the  same  offices  towards  the 
church  which  were  discharged  by  the 
Levitical  priesthood  ;  i.  e.  as  engaged 
in  promoting  the  welfare  of  the  church 
occupied  in  holy  things,  &c.  Acts  xiii. 
2,  "  As  they  ministered  to  the  Lord 
and  fasted,"  &c.  It  is  used  in  a  largei 
sense  still  in  Rom.  xv.  27.  2  Cor.  ix. 
12.  1  To  the  Gentiles*  Coiup*  ch.  i.  5. 


\.  D.  60.] 


CHAPTER  XV. 


313 


Gentiles,  ministering  the  gospel 
of  God,  that  the  *  offering  °  up 
of  the  Gentiles  might  be  accept- 

i  or,  tacrificins.  a  Isa.66.20. 


Acts  ix.  15.  ^Ministering 
ret).  Performing  the  office  of  a  priest 
in  respect  to  the  gospel  of  God.  The 
office  of  a  priest  was  to  offer  sacrifice. 
Paul  heie  retains  the  language,  though 
without  affirming  or  implying  that  the 
ministers  of  the  New  Testament  were 
literally  priests  to  offer  sacrifice.  The 
word  useu  here  occurs  nowhere  else  in 
the  New  Testament.  Its  meaning  here 
is  to  be  determined  from  the  con 
nexion.  The  question  is,  what  is  the 
sacrifice  of  which  he  speaks  1  It  is  the 
offering  up- -the  sacrifice  of  the  Gen 
tiles..  The  Jewish  sacrifices  were  abo 
lished.  The  Messiah  had  fulfilled  the 
design  of  their  appointment,  and  they 
were  to  be  done  away.  (See  the  epistle 
to  the  Hebrews.)  There  was  to  be  no 
further  literal  sacrifice.  But  now  the 
offerings  of  the  Gentiles  were  to  be  as 
acceptable  as  hat}  been  the  offerings  of 
the  Jews.  God  tiiade  no  distinction  •, 
and  in  speaking  of  these  offerings,  Paul 
used  figurative  language  drawn  from 
the  Jewish  rites.  But  assuredly  he  did 
not  mean  that  the  o^erings  of  the  Gen 
tiles  were  literal  sacnnces  to  expiate 
&ins ;  nor  did  he  mean  that  there  was 
to  be  an  order  of  men  who  were  to  be 
called  priests  under  the  New  Testa 
ment.  If  this  passage  did  prove  that, 
it  would  prove  that  it  should  be  con 
fined  to  the  apostles,  for  ii  is  of  them 
only  that  he  uses  it.  The  meaning  is 
this :  '  Acting  in  the  Christian  church 
substantially  as  the  priests  did  among 
the  Jews ;  that  is,  endeavouring  to  se 
cure  the  acceptableness  of  the  offer 
ings  which  the  Gentiles  make  to  God.' 
t  That  the  offering  up.  The  word 
here  rendered  offering  up  (^oafogd) 
commonly  means  a  sacrifice  or  an  ex 
piatory  offering,  and  is  applied  to  Jew 
ish  sacrifices.  Acts  xxi.  26;  xxiv.  17. 
It  is  also  applied  to  the  sacrifice  which 
was  made  by  o*ir  Lord  Jesus  Christ 
when  he  offered  himself  on  the  cross 
for  the  sins  of  men.  Eph.  v.  2.  Heb.  x. 
2  D 


able,   being  sanctified  *  by    the 
Holy  Ghost. 

17  I  have  therefore  whereof  I 


10.  It  does  not  always  mean  bloody 
sacrifices,  but  is  used  to  denote  any 
offering  to  God.  Heb.  x.  5.  8.  14.  18. 
Hence  it  is  used  in  this  large  sense  la 
denote  the  offering  which  the  Gentiles 
who  were  converted  to  Christianity 
made  of  themselves ;  their  devoting  or 
dedicating  themselves  to  God.  The 
language  is  derived  from  the  customs 
of  the  Jews  ;  and  the  apostle  represents 
himself  figuratively  as  a  priest  pre 
senting  this  offering  to  God.  Tf  Might 
be  acceptable.  Or,  approved  by  God. 
This  was  in  accordance  with  the  pre 
diction  in  Isa.  Ixvi.  20,  "  They  shall 
bring  all  your  brethren  for  an  offering 
unto  the  Lord  out  of  all  nations,"  &c. 
This  does  not  mean  that  it  was  by  any 
merit  of  the  apostle  that  this  offering 
was  to  be  rendered  acceptable  ;  but  that 
he  was  appointed  to  prepare  the  way, 
so  that  their  offering,  as  well  as  that 
of  the  Jetvs,  might  come  up  before  God. 
If  Being  sanctified.  That  is,  the  offer 
ing  being  sanctified,  or  made  holy.  The 
sacrifice  was  prepared  or  made  fit  to  be 
an  offering,  among  the  Jews,  by  salt, 
oil,  or  frankincense,  according  to  the 
nature  of  the  sacrifice.  Lev.  vi.  14,  &c. 
In  allusion  to  this,  the  apostle  says  that 
the  offering  of  the  Gentiles  was  render 
ed  holy,  or  fit  to  be  offered,  by  the  con 
verting  and  purifying  influences  of  the 
Holy  Spirit.  They  were  prepared,  not 
by  salt  and  frankincense,  but  by  the 
cleansing  influences  of  God's  Spirit, 
The  same  idea,  substantially,  is  ex 
pressed  by  the  apostle  Peter  in  Acts  x. 
46;  xi.  17. 

17.  /  have  therefore,  &c.  I  have 
cause  of  glorying.  I  have  cause  of  re 
joicing  that  God  has  made  me  a  minis 
ter  to  the  Gentiles,  and  that  he  has 
given  me  such  success  among  them. 
The  ground  of  this  he  states  in  ver.  1 8 
— 22.  J  Glory.  Of  boasting  (*»u^»- 
(riv,  the  word  usually  rendered  boast- 
/??£•).  James  iv.  1 6.  Rom.  iii.  27.  2  Cor. 
vii.  14;  viii.  24;  ix.  3,  4;  x.  15 ;  xi 


ROMANS. 


may  glory*  thuugh  Jesus  Christ 
in  those  things  *  which  pertain 
to  God. 

18  For  I  will  not  dare  to 
speak  of  any  of  those  things 
which  Christ  hath  not  wrought 

a2Cor.!2.1,fce.  fcHeb.5.1. 


by  me,  to  make 


[A.  D.  GO 
the   Gentiles 


obedient,  by  word  and  deed, 

19  Through  mighty  signs  a 
and  wonders,  by  the  power  of 
the  Spirit  of  God  ;  so  that  from 
Jerusalem,  and  round  about  unto 


e  Gal  .2.8. 


10.  17.     It  means  also  praise,  thanks 
giving,  and  joy.   1  Cor.  xv.  31.  2  Cor. 
i.  12  ;  vii.  4 ;  viii.  24.  1  Thess.  ii.  19. 
This  is  its  meaning  here,  that  the  apos 
tle    had    great   cause   of  rejoicing1   or 
praise  that   he    had    been   so   highly 
honoured  in  the  appointment  to  this  of 
fice,  and  in  his  success  in  it.  ^  Through  I 
Jesus  Christ.    By  the  assistance  of  Je-  | 
sus  Christ;  ascribing  his  success  among 
the  Gentiles  to  the  aid  which  Jesus  i 
Christ  had  rendered  him.     ^  In  those  \ 
things  tohich  pertain  to  God.    Com  p.  ! 
Heb.  v.  1.    The  things  of  religion;  the 
things  which  God  has  commanded,  and 
which  pertain  to  his  honour  and  glory.  ; 
They  were  not  things  which  pertained 
to  Paul,  but  to  God;  not  wrought  by  \ 
Paul,    but   by   Jesus    Christ ;    yet   he  i 
might   rejoice   that   he  had  been  the  { 
means  of  diffusing  so  far  those  bless 
ings.     The  success  of  a  minister  is  not 
for  his  own  praises,  but  for  the  honour 
of  God  ;  not  by  his  skill  or  power,  but 
r»y  the  aid  of  Jesus  Christ ;  yet  he  may 
rejoice  that  through  him  such  blessings 
are  conferred  on  men. 

18.  .For  /  -will  not  dare  to  speak. 
I  should  be  restrained ;  I  should  be 
afraid  to  speak,  if  the  thing  were  not 
as  I  have  stated.  I  should  be  afraid  to 
set  up  a  claim  beyond  that  which  is 
strictly  in  accordance  with  the  truth. 
^  Which  Christ  hath  not  -wrought  by 
me.  I  confine  myself  strictly  to  what 
/  have  done.  I  do  not  arrogate  to  my 
self  what  Christ  has  done  by  others.  I 
do  not  exaggerate  my  own  success,  or 
claim  what  others  have  accomplished. 
1  To  make  the  Gentiles  ohedient.  To 
bring  them  to  obey  God  in  the  gospel. 
T  Jiy  icord  and  deed.  By  preaching, 
and  by  all  other  means ;  by  miracle,  by 
example,  &c.  The  deeds,  that  is,  the 
tires  of  Christian  ministers  are  often  as 


efficacious  in  bringing  men  to  Christ 
as  their  public  ministry. 

19.  Through  nighty  signs  and 
•wonders.  By  stupendous  and  striking 
miracles.  See  Note,  Acts  ii.  43.  Paul 
here  refers,  doubtless,  to  the  miracles 
which  he  had  himself  wrought.  See 
Acts  xix.  11,  12,  "And  God  wrought 
special  miracles  by  the  hands  of  Paul," 
&c.  ^  By  the  potoer  of  the  Spirit  of 
God.  This  may  either  be  connected 
with  signs  and  ivo7iders,  and  then  it 
will  mean  that  those  miracles  were  per 
formed  by  the  power  of  the  Holy  Spi 
rit  ;  or  it  may  constitute  a  new  subject, 
and  refer  to  the  gift  of  prophecy,  the 
power  of  speaking  other  languages. 
Which  is  its  true  meaning  cannot,  per 
haps,  be  ascertained.  The  interpreta 
tions  agree  in  this,  that  he  traced  his 
success  in  all  things  to  the  aid  of  the 
Holy  Spirit.  ^  So  that  from  Jerusa 
lem.  Jerusalem,  as  a  centre  of  his 
work  ;  the  centre  of  all  religious  opera 
tions  and  preaching  under  the  gospel. 
This  was  not  the  place  where  Paul 
began  to  preach  (Gal.  i.  17,  18),  but  it 
was  the  place  where  the  gospel  was 
first  preached,  and  the  apostles  began 
to  reckon  their  success  from  that  as  a 
point.  Comp.  Note,  Luke  xxiv.  49. 
1  dnd  round  about  («ou  »J*A»).  In  a 
circle.  That  is,  taking  Jerusalem  as  a 
centre,  he  had  fully  preached  round 
that  centre  until  you  come  to  Illyricum. 
1  Unto  Illyricum.  Illyricum  was  a 
province  lying  to  the  northwest  of  Ma 
cedonia,  bounded  north  by  a  part  of 
Italy  and  Germany,  east  by  Macedonia, 
south  by  the  Adriatic,  west  by  Istria. 
It  comprehended  the  modern  Croatia 
and  Dalmatia.  So  that  taking  Jerusa 
lem  as  a  centre,  Paul  preached  not  only 
in  Damascus  and  Arabia,  but  in  Syria, 
in  Asia  Minor,  in  all  Greece,  in  th« 


A.  D.  60.J 


CHAPTER  XV. 


315 


Illyricum,  I  °  have  fully  preach 
ed  the  gospel  of  Christ. 

20  Yea,  so  have  I  strived  to 
preach    the    gospel,  not  where 
Christ  was  named,6  lest  I  should 
build  upon  another  man's  foun 
dation: 

21  But,  as  it  is  written,  c  To 
whom   he  was    not  spoken  of, 

a  c.l. 14-16.  t  2Cor.l0.13-16.  c  I».52.15. 

Grecian  Islands,  and  in  Thessaly  and 
Macedonia.  This  comprehended  no 
small  part  of  the  then  known  world  ; 
all  of  which  had  heard  the  gospel  by 
the  labours  of  one  indefatigable  man. 
There  is  nowhere  in  the  Acts  express 
mention  of  Paul's  going  into  Illyricum; 
nor  does  the  expression  imply  that  he 
preached  the  gospel  within  it,  but  only 
unto  its  borders.  It  may  have  been, 
however,  that  when  in  Macedonia,  he 
crossed  over  into  that  country ;  and  this 
is  rendered  somewhat  probable  from  the 
fact  that  Titus  is  mentioned  as  having 
gone  into  Dalmatia  (2  Tim.  iv.  10), 
which  was  a  part  of  Illyricum.  ^  / 
have  fully  preached.  The  word  here 
used  means  properly  to  fill  up  (TrwrHn- 
gajcsysu),  to  complete,  and  here  is  used 
in  the  sense  of  diffusing-  abroad,  or  of 
filling'  up  all  that  region  with  the  gos 
pel.  Comp.  2  Tim.  iv.  17.  It  means 
that  he  had  faithfully  diffused  the  know 
ledge  of  the  gospel  in  all  that  immense 
country. 

20/Ji?a,  so  have  I  strived.  The 
word'used  here  (P/\OT//*CV/M«V£V)  means 
properly  to  be  ambitious,  to  be  studious 
of  honour  ;  and  then  to  desire  earnest 
ly.  In  that  sense  it  is  used  here.  He 
earnestly  desired ;  he  made  it  a  point 
for  which  he  struggled,  to  penetrate 
into  regions  which  had  not  heard  the 
gospel.  H  Not  -where  Christ  -was 
named.  Where  the  gospel  had  not 
been  before  preached.  Tf  Lest  I  should 
build,  &c.  That  is,  he  desired  to  found 
churches  himself;  he  regarded  himself 
as  particularly  called  to  this.  Others 
might  be  called  to  edify  the  church, 
but  he  regarded  it  as  his  office  to  make 


they  shall  see :    and    they  that 
have  not  heard  shall  understand. 

22  For  which   cause   also   I 
have    been   much   *   hindered  * 
from  coming  to  you  ; 

23  But  now  having  no  more 
place  in  these  parts,  and  having 
a  great  desire  these  many  years 
to  come  unto  you  ; 

i  or,  many  wayt,  or,  oftentimes        d  lThesg.2.18, 


known  the  name  of  the  Saviour  where 
it  was  not  before  known.  This  work 
was  particularly  adapted  to  the  ardour, 
zeal,  energy,  and  bravery  of  such  a  man 
as  Paul.  Every  man  has  his  proper 
gift;  and  there  are  some  particularly 
fitted  to  found  and  establish  churches ; 
others  to  edify  and  comfort  them.  Comp. 
2  Cor.  x.  13—16.  The  apostle  chose 
the  higher  honour,  involving  most  dan 
ger  and  responsibility ;  but  still  any 
office  in  building  up  the  church  is  ho 
nourable. 

21.  Hut  as  it  is  -written.  Isa.  Hi.  15. 
This  is  not   literally  quoted,  but  the 
sense  is  retained.    The  design  of  quot 
ing  it  is  to  justify  the  principle  on  which 
the  apostle  acted.    It  was  revealed  that 
the  gospel  should  be  preached  to  the 
Gentiles ;  and  he  regarded  it  as  a  high 
honour  to  be  the  instrument  of  carrying 
this  prediction  into  effect. 

22.  For  -which  cause.     I  have  been 
so  entirely  occupied  in  this  leading  pur 
pose  of  my  life,  that  I  have  not  been 
able  to  come  to  you.     1  Much  hinder 
ed.    Many  ways ;  not  many  times.     I 
had  so  frequent  and  urgent  demands 
on  my  time  elsewhere,  that  I  could  not 
come  to  you.     ^  From  coming  to  you. 
Where  the  gospel  has  been  preached. 
I  have  desired  to  come,  but  have  been 
unable  to  leave  the  vast  region  where  I 
might  preach  the  gospel  to  those  who 
had  never  heard  it. 

23.  Sut  now,  &c.     Having  no  fur 
ther   opportunity  in   these  regions   to 
preach  to  those  who  have  never  heard 
the  gospel.     ^  In  these  parts.     In  the 
regions  before  specified.    He  had  gone 
over  them,   had  established   churches, 


316 


ROMANS. 


[A.  D.  60 


24  Whensoever  I  take  my 
journey  into  Spain,  I  will  come 
to  you :  for  I  trust  to  see  you  in 
my  journey,  and  to  be  a  brought 
on  my  way  thitherward  by  you, 
if  first  I  be  somewhat  filled  * 
with  your  company. 

a.  Acts  15.3.  3Jno.6.  »  vsith  you. 


25  But  now  I  go  b  unto  Jeru 
salem,  to  minister  unto  the  saints 

26  For  it  hath  pleased  them 
of  Macedonia  c  and  Achaia  to 
make   a  certain  contribution  for 
the  poor  saints  which  are  at  Je 
rusalem. 

b  Acts  19.21.  c  2Cor.8.1;9.2,12. 


had  left  them  in  the  care  of  elders 
(Acts  xx.  17),  and  was  now  prepared 
to  penetrate  into  some  new  region,  and 
lay  the  foundation  of  other  churches. 
Tf  And  having  a  great  desire,  &c. 
Seech,  i.  9— 13. 

24.  Whensoever  I  take  my  journey 
into  Spain.  Ancient  Spain  compre 
hended  the  modern  kingdoms  of  Spain 
and  Portugal,  or  the  whole  of  the 
Spanish  peninsula.  It  was  then  sub 
ject  to  the  Romans.  It  is  remarkable, 
even  here,  that  the  apostle  does  not  say 
that  his  principal  object  was  to  visit  the 
church  at  Rome,  much  as  he  desired 
that,  but  only  to  take  it  in  his  -way  in 
the  fulfilment  of  his  higher  purpose  to 
preach  the  gospel  in  regions  where 
Christ  was  not  named.  Whether  he 
ever  fulfilled  his  purpose  of  visiting 
Spain  is  a  matter  of  doubt.  Some  of 
the  fathers,  Theodoret  (on  Phil.  i.  25. 
2  Tim.  iv.  17)  among  others,  say  that 
after  he  was  released  from  his  captivity 
when  he  was  brought  before  Nero,  he 
passed  two  years  in  Spain.  If  he  was 
imprisoned  a  second  time  at  Rome, 
such  a  visit  is  not  improbable  as  having 
taken  place  bet-ween  the  two  imprison 
ments.  But  there  is  no  certain  evi 
dence  of  this.  Paul  probably  projected 
many  journeys  which  were  never  ac 
complished.  H  To  be  brought  on  my 
•way,  &c.  To  be  assisted  by  you  in 
egard  to  this  journey ;  or  to  be  accom 
panied  by  you.  This  was  the  custom 
of  the  churches.  Acts  xv.  3 ;  xvii.  14, 
15;  xx.  38;  xxi.  5.  1  Cor.  xvi.  6.  11. 
J  John  6.  1  If  first,  &c.  If  on 
rny  journey,  before  I  go  into  Spain. 
t  Somewhat.  Greek,  In  part.  As 
though  he  could  not  be  fully  satisfied 
with  their  company,  or  could  not  hope 
to  enjoy  their  society  as  fully  and  as 


long  as  he  could  desire.  This  is  a  very 
tender  and  delicata  expression.  ^  Fill 
ed.  This  is  a  strong  expression,  mean 
ing  to  be  satisfied,  to  enjoy.  To  be 
filed  with  a  thing  is  to  have  great 
satisfaction  and  joy  in  it.  ^  With  your 
company.  Greek,  With  you  ;  meaning 
in  your  society.  The  expression  to  be 
filed  with  one,  in  the  sense  of  being 
gratified,  is  sometimes  used  in  the 
classic  writers.  (See  Clarke  on  this 
verse.) 

25.  But  noiv  I  go,  &c.     I  am  about 
to  go  now.     The  mention  of  this  in 
tended  journey  to  Jerusalem  is  intro 
duced  in  several  other  places,  and  is  so 
mentioned  that  Dr.  Paley  has  derived 
from  it  a  very  strong  argument  for  the 
genuineness  of  this  epistle.*     This  in 
tended  journey  is  mentioned  in  Acts 
xix.  21,  "  Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Macedo 
nia   and   Achaia,  to  go   to  Jerusalem, 
saying  after   I    have    been  there,  1 
must  also  see  Rome"     See  also  Acts 
xx.  2,  3.     That  he  -went  to  Jerusalem 
according  to  his  purpose  is  recorded  in 
his  defence  before  Felix   (Acts  xxiv 
17),  "Now  after  many  years,  I   came 
to  bring  alms  to  my  nation  and  offer 
ings."     \  To  minister  to   the   saints. 
To  supply  their  necessities  by  bearing 
the  contribution   which    the   churches 
have  made  for  them. 

26.  For  *V  hath  pleased  them  ofJWa- 
cedonia.     That  is,  they  have   done  it 
cheerfully  and  voluntarily.     See  their 
liberality  and  cheerfulness  commended 
by  the  apostle  in  2  Cor.  viii.  1 — 6  ;  ix. 
2.     Paul   had   been  at  much  pains  to 
obtain  this  collection,  but  still  they  did 
it   freely.     See  2   Cor.   ix.    4 — 7.     It 

*  Paley's  Hora  Paulinae,  ch.  ii.  no.  1 


A.  D.  60.]  CHAPTER 

27  It  hath  pleased  them,  ve 
rily  ;  and  their  debtors  they  are. 
For  if  the  Gentiles  have  been 
made  partakers  of  their  spiritual 
things,  their  duty  a  is  also  to  mi- 


was  with  reference  to  this  collection 
that  he  directed  them  to  lay  by  for  this 
purpose  as  God  had  prospered  them  on 
the  first  day  of  the  week.  1  Cor.  xvi. 
1.  1  Of  Macedonia.  That  is,  the 
Christians  in  Macedonia — those  who 
had  been  Gentiles,  and  who  had  been 
converted  to  the  Christian  religion,  ver. 
27.  Macedonia  was  a  country  of 
Greece,  bounded  north  by  Thrace, 
south  by  Thessaly,  west  by  Epirus, 
and  east  by  the  J3gean  sea.  It  was 
an  extensive  region,  and  was  the  king 
dom  of  Philip,  and  his  son  Alexander 
the  Great.  Its  capital  was  Philippi, 
at  which  place  Paul  planted  a  church. 
A  church  was  also  established  at  Thes- 
salonica,  another  city  of  that  country. 
Acts  xvi.  9,  &c.  Comp.  xviii.  5  ;  xix. 
21.  2  Cor.  vii.  5.  1  Thess.  i.  1.  7,  8  ; 
iv.  10.  f  And  Jlchaia.  Achaia  in 
the  largest  sense  comprehended  all  an 
cient  Greece.  Achaia  Proper,  however, 
was  a  province  of  Greece  embracing  the 
western  part  of  the  Peloponnesus,  of 
which  Corinth  was  the  capital.  See 
Note,  Acts  xviii.  12.  This  place  is 
mentioned  as  having  been  concerned  in 
this  collection  in  2  Cor.  ix.  2.  ^  The 
poor  saints,  &c.  The  Christians  who 
were  in  Judea  were  exposed  to  peculiar 
trials.  They  were  condemned  by  the 
sanhedrim,  opposed  by  the  rulers,  and 
persecuted  by  the  people.  See  Acts 
viii.  1,  &c. ;  xii.  1,  &c.  Paul  sought 
not  only  to  relieve  them  by  this  con 
tribution,  but  also  to  promote  fellow- 
feeling  between  them  and  the  Gentile 
Christians.  And  this  circumstance 
would  tend  much  to  enforce  what  he 
had  been  urging  in  ch.  xiv.  xv.  on  the 
duty  of  kind  feeling  between  the  Jew 
ish  and  Gentile  converts  to  Christianity. 
Nothing  tends  so  much  to  wear  off 
prejudice,  and  to  prevent  unkind  feel 
ing  in  regard  to  others,  as  to  set  about 

sva 


317 


nisttr  unto  them  in  carnal  things. 
28  When,  therefore,  I  have 
performed  this,  and  have  sealed 
to  them  this  fruit, b  I  will  come 
by  you  into  Spain. 


some  purpose  to  do   them  good,  or  to 
unite  -with  them  in  doing  good. 

27.  Then  debtors.     The  reason  he 
immediately    states.     Comp.    Rom.    i. 
14.    If  Of  their  spiritual  thijigs.  Have 
received  the  gospel  by  the  instrumen 
tality  of  those  who  had  been  Jews  ;  and 
were  admitted  now  to  the  same  privi 
leges  with   them,      f   Carnal  things. 
Things  pertaining  to  the  fles-h  ;  that  is, 
to  this  life.     On  this  ground  the  apos 
tle  puts  the  obligation  to  support  the 
ministers  of  the  gospel.     1  Cor.  ix.  11. 
It  becomes  a  matter  of  debt  where  the 
hearer  of  the  gospel  receives,  in  spiritual 
blessings,  far  more   than  he  confers  by 
supporting  the  ministry.     Every  man 
who  contributes  his  due  proportion  to 
support  the  gospel  may  receive  far  more, 
in  return,  in  his  own  peace,  edification, 
and  in  the  order  and   happiness  of  his 
family,  than  his  money  could  purchase 
in  any  other  way.     The  gain  is  on  his 
side,  and  the  money  is  not  lost.     The 
minister    is  not   a   beggar;    and    that 
which  is  necessary  to  his  support  is 
not    almsgiving.      He   has    an    equi 
table  claim — as  much  as  a  physician, 
or   a   lawyer,   or   a    teacher  of  youth 
has — on  the  necessaries  and  comforts 
©f  life. 

28.  Have  sealed  to  them.     That  is, 
have  secured  it  to  them.     To  seal  an 
instrument  of  writing,  a  contract,  deed, 
&c.  is   to  authenticate  it,  to  make  it 
sure.     In  this  sense  it  is  used   here. 
Paul  was  going  himself  to  see  that  it 
was  placed  securely  in    their   hands. 

This  fruit.  This  result  of  the  li 
berality  of  the  Gentile  churches — the 
fruit  which  their  benevolence  had  pro 
duced.  Tf  /  -will  come,  &c.  This  was 
Paul's  full  purpose  ;  but  it  is  not  clear 
that  he  ever  accomplished  it.  Note,  ver. 
24.  Tf  By  you.  Taking  Rome  in  my 
way. 


218 


29  And  I  am  sure  that,  when 
f  come  unto  you,  I  shall  come 

'n  the  fulness  of  the  blessing  of 
the  gospel  of  Christ. 

30  Now  I  beseech 


you. 


thren,     for     the     Lord     Jesus 

a  c.l. 11,12.          iPhil.2.1. 


ROMANS.  [A.  D.  60. 

Christ's  sake,  and  for  the  *  love 
of  the  Spirit,  that  ye  strive  c  to 
gether  with  me  in  your  prayers 
to  God  for  me  ; 

31  That d  I  may  be  delivered 
from  them  that  *  do  not  believe 

c  Col. 4. 12.       d  2TheM.3.2.       1  or,  are  ditobedient. 


bre- 


29.  /  am  sure.  Greek,  I  know ; 
expressing  the  fullest  confidence,  a 
confidence  that  was  greatly  confirmed 
by  the  success  of  his  labours  elsewhere. 
T  In  the  fulness  of  the  blessings,  &c. 
This  is  a  Hebrew  mode  of  expression, 
where  one  noun  performs  the  purpose 
of  an  adjective,  and  means  with  a  full 
or  abundant  blessing.  This  confidence 
he  expressed  in  other  language  in 
ch.  i.  11,  12.  See  Notes.  1  Of  the 
gospel  of  Christ.  Which  the  gospel 
of  Christ  is  fitted  to  impart.  Thus 
every  minister  of  the  gospel  should 
wish  to  go.  This  should  be  his  ever 
burning  desire  in  preaching.  Paul 
went  to  Rome ;  but  he  went  in  bonds. 
Acts  xxvii.  xxviii.  But  though  he 
went  in  this  manner,  he  was  permitted 
there  to  preach  the  gospel  for  at  least 
two  years,  nor  can  we  doubt  that  his 
ministry  was  attended  with  the  antici 
pated  success.  Acts  xxviii.  30,  31. 
God  may  disappoint  us  in  regard  to  the 
mode  in  which  we  purpose  to  do  good  ; 
but  if  we  really  desire  it,  he  will  enable 
us  to  do  it  in  his  oion  ioay.  It  may  be 
better  to  preach  the  gospel  in  bonds 
than  at  liberty ;  it  is  better  to  do  it 
even  in  a  prison,  than  not  at  all.  Bun- 
yan  wrote  the  Pilgrim's  Progress  to 
amuse  his  heavy  hours  during  a  twelve 
years'  cruel  imprisonment.  If  he  had 
been  at  liberty,  he  probably  would  not 
have  written  it  at  all.  The  great  de 
sire  of  his  heart  was  accomplished,  but 
a  prison  was  the  place  in  which  to  do 
t.  Pau.  preached ;  but  preached  in 
chains. 

30.  For  the  Lord  Jesus  Christ's 
sake.  Greek,  By  or  through  (Jut)  our 
Tjord  Jesus  Christ.  It  means  probably 
out  of  love  and  regard  to  him  ;  in  order 
to  promote  his  honour  and  glory,  and 
to  extend  his  kingdom  among  men. 


Paul  desired  to  be  delivered  from  the 
hands  of  the  Jews,  that  he  might  pro 
mote  the  honour  of  Jesus  Christ  among 
the  Gentiles,  f  And  for  the  love  of 
the  Spirit  (sf/*).  By  the  mutual  love 
and  sympathy  which  the  Spirit  of  God 
produces  in  the  minds  of  all  who  are 
the  friends  of  God.  I  beseech  you  now 
to  manifest  that  love  by  praying  ear 
nestly  for  me.  t  That  ye  strive  toge 
ther  -with  me.  That  you  unite  with 
me  in  earnest  prayer.  The  word  strive 
denotes  intense  agony  or  effort,  such 
as  was  used  by  the  wrestlers  in  the 
Greek  games ;  and  then  the  agony,  or 
strong  effort,  which  a  man  makes  in 
prayer,  who  is  earnestly  desirous  to  be 
heard.  The  use  of  the  word  here  de 
notes  Paul's  earnest  desire  that  they 
should  make  an  intense  effort  in  their 
prayers  that  he  might  be  delivered. 
Christians,  though  at  a  distance  from 
each  other,  may  unite  their  prayers  for 
a  common  object.  Christians  every 
where  should  wrestle  in  prayer  for  the 
ministers  of  the  gospel,  that  they  may 
be  kept  from  temptations ;  and  espe 
cially  for  those  who  are  engaged,  as  the 
apostle  was,  in  arduous  efforts  among 
the  heathen,  that  they  may  be  kept 
from  the  many  dangers  to  which  they 
are  exposed  in  their  journeyings  in 
pagan  lands. 

31.  That  I  may  be,  &c.  The  un- 
selieving  Jews  in  Judea  had  been  op 
posed  to  Paul's  conversion.  They  could 
not  forget  that  he  had  borne  letters 
of  commission  from  them  to  persecute 
the  Christians  at  Damascus.  They  re- 
arded  him  as  an  apostate.  They  had 
leard  of  his  success  among  the  Gen- 
iles ;  and  they  had  been  informed  that 
"  taught  all  the  Jews  among  the 
Gentiles  to  forsake  the  laws  of  Moses." 
Acts  xxi.  21.  Hence  the  apostle  could 


A..  D  60.] 


CHAPTER  XV. 


319 


in  Judea;  and  that  my  service    with  joy  by  the  will  of  God,  and 
which  /  have  for  Jerusalem  may    may  with  you  be  refreshed. 


be  accepted  of  the  saints  ; 
32  That  I  may  come  unto  you 


33  Now  the  God  of  peace 
be  with  you  all.     Amen. 


a  lCor.14.33.  Heb.  13.20. 


not  but  be  aware  that  in  returning  to 
Judea,  he  exposed  himself  to  peculiar 
dangers.  His  fears,  as  the  result  show 
ed,  were  well  founded.  They  evinced 
all  the  opposition  to  him  which  he  had 
ever  anticipated.  Acts  xxi.  \  Jlnd  that 
my  service.  My  ministry  ;  or  the  act 
of  service  which  I  am  going  to  perform 
for  them ;  referring  to  the  contribution 
which  he  was  bearing  for  the  poor 
saints  at  Jerusalem.  ^  For  Jerusalem. 
For  the  poor  Christians  in  Jerusalem. 
If  J\fay  be  accepted  of  the  saints. 
That  the  poor  Christians  there  may  be 
willing  to  receive  it.  The  grounds  of 
doubt  and  hesitation  whether  they 
would  be  willing  to  receive  this,  seem 
to  have  been  two.  (1.)  Many,  even 
among  Christians,  might  have  had 
their  minds  filled  with  prejudice  against 
the  apostle,  from  the  reports  constantly 
in  circulation  among  the  Jews,  that  he 
was  opposing  and  denouncing  the  cus 
toms  of  Moses.  Hence,  in  order  to 
satisfy  them,  when  he  went  up  to  Je 
rusalem,  he  actually  performed  a  voiv, 
in  accordance  with  the  law  of  Moses, 
to  show  that  he  did  not  intend  to  treat 
his  laws  with  contempt.  Acts  xxi.  22, 
23.  26,  27.  (2.)  Many  of  the  converts 
from  Judaism  might  be  indisposed  to 
receive  an  offering  made  by  Gentiles. 
They  might  have  retained  many  of 
their  former  feelings — that  the  Gentiles 
were  polluted,  and  that  they  ought  to 
have  no  fellowship  with  them.  Early 
opinions  and  prejudices  wear  off  by 
slow  degrees.  Christians  retain  former 
potions  long  after  their  conversion ; 
and  often  many  years  are  required  to 
teach  them  enlarged  views  of  Christian 
charity.  It  is  not  wonderful  that  the 
Christians  in  Judea  should  have  been 
slow  to  learn  all  the  ennobling  lessons 
of  Christian  benevolence,  surrounded 
as  they  were  by  the  institutions  of  the 
Jewish  religion,  and  having  been  them 


selves  educated  in  the  strictest  regard 
for  those  institutions. 

32.  That  I  may  come  to  you.   That 
I  may  not  be  impeded  in  my  intended 
journey  by  opposition  in  Judea.  ^  With 
joy.   Joy  to  myself  in  being  permitted 
to  come ;  and  producing  joy  to  you  by 
my  presence,     t  -By  the  -will  of  God. 
If  God  will ;  if  God  permit.     After  all 
his  desires,  and  all  their  prayers,  it  still 
depended  on  the  will  of  God ;  and  to 
that  the  apostle  was  desirous  to  sub 
mit.     This  should  be  the  end  of  our 
most  ardent  desires,  and  this  the  object 
of  all  our  prayers,  that  the  will  of  God 
should  be  done.   Comp.  James  iv,  14, 
15.     Paul  did  go  by  the  will  of  God ; 
but  he  went  in  bonds.     \  Jlnd  be  re 
freshed.    Greek,  May  find  rest  or  solace 
with  you. 

33.  JVovr  the  God  of  peace.     God, 
the  author  or  promoter  of  peace  and 
union.    In  ver.  13  he  is  called  the  God 
of  hope.    Here  the  apostle  desires  that 
the  God  who  gives  peace  would  impart 
to  them  union  of  sentiment  and  feeling, 
particularly  between  the  Jewish  and 
Gentile    Christians — the    great    object 
for  which  he  laboured  in  his  journey  to 
Judea,  and  which  he  had  been  endea 
vouring   to   promote   throughout   this 
epistle.     See  1  Cor.  xiv.  33.  Heb.  xiii. 
20. 

This  is  the  close  of  the  doctrinal  and 
hortatory  parts  of  this  epistle.  The  re 
mainder  is  made  up  chiefly  of  saluta 
tions.  In  the  verses  concluding  this 
chapter,  Paul  expressed  his  earnest  de 
sire  to  visit  Rome.  He  besought  his 
brethren  to  pray  that  he  might  be  deli- 
vered  from  the  unbelievers  among  the 
Jews.  His  main  desire  was  granted. 
He  was  permuted  to  visit  Rome  ;  yet 
the  very  thing  from  which  he  sought 
to  be  delivered,  the  very  opposition  of 
the  Jews,  made  it  necessary  for  him  to 
appeal  to  Caesar,  and  this  was  the 


320 


ROMANS. 


[A.  D.  60. 


CHAPTER  XVI. 


f  COMMEND  unto  you  Phebe 
our  sister,  which  is  a  servant 


of  the  churoh  which  is  at  Cen 
chrea ; 

2  That   ye  receive  a  her  in 


means  of  his  accomplishing  his  desire. 
(See  the  closing  chapters  of  the  Acts 
of  the  Apostles.)  God  thus  often  grants 
our  main  desire ;  he  hears  our  prayer ; 
but  he  may  make  use  of  that  from 
which  we  pray  to  be  delivered  as  the 
means  of  fulfilling  our  own  requests. 
The  Christian  prays  that  he  may  be 
sanctified ;  yet  at  the  same  time  he 
may  pray  to  be  delivered  from  afflic 
tion.  God  will  hear  his  main  desire, 
to  be  made  holy ;  will  convert  that 
which  he  fears  into  a  blessing,  and 
make  it  the  means  of  accomplishing 
the  great  end.  It  is  right  to  express 
our  desires — all  our  desires — to  God  ; 
but  it  should  be  with  a  willingness  that 
he  should  choose  his  own  means  to 
accomplish  the  object  of  our  wishes. 
Provided  the  God  of  peace  is  with  us, 
all  is  well. 

CHAPTER  XVI. 

THE  epistle  concludes  with  various 
salutations.  The  names  which  occur 
in  this  chapter  are  chiefly  Greek ;  and 
the  persons  designated  had  been,  pro 
bably,  inhabitants  of  Greece,  but  had  re 
moved  to  Rome  for  purposes  of  com 
merce,  &c.  Possibly  some  of  them  had 
been  converted  under  the  ministry  of 
the  apostle  himself  during  his  preach 
ing  in  Corinth  and  other  parts  of 
Greece.  It  is  remarkable  that  the 
name  of  Peter  does  not  occur  in  this 
catalogue  ;  which  is  conclusive  evi 
dence,  contrary  to  the  Papists,  that 
Peter  was  not  then  known  by  Paul  to 
be  in  Rome. 

1.  I  commend.  It  was  common  then, 
as  now,  to  bear  letters  of  introduction 
to  strangers,  commending  the  person 
thus  introduced  to  the  favourable  re 
gards  and  attentions  of  those  to  whom 
the  letters  were  addressed.  2  Cor.  iii. 
1.  Acts  xviii.  27.  This  epistle,  with 
the  apostle's  commendation,  was  de 
signed  thus  to  introduce  its  bearer  to 
the  Roman  Christians.  The  mention 
of  Phebe  in  this  manner  leaves  it  be 


yond  a  doubt  that  she  was  either  the 
bearer  of  this  epistle,  or  accompanied 
those  who  bore  it  to  Rome.  The  epis 
tle  was  therefore  written,  probably,  at 
Corinth.  (See  Introduction.)  ^  Our 
sister.  A  member  of  the  Christian 
church.  ^  Which  is  a  sen-ant.  Greek, 
"  Who  is  a  deaconess."  It  is  clear 
from  the  New  Testament  that  there 
was  an  order  of  women  in  the  church 
known  as  deaconesses.  Reference  13 
made  to  a  class  of  females  whose  duty 
it  was  to  teach  other  females,  and  to 
take  the  general  superintendence  of  that 
part  of  the  church,  in  various  places  in 
the  New  Testament ;  and  their  exist 
ence  is  expressly  affirmed  in  early  ec 
clesiastical  history.  They  appear  to 
have  been  commonly  aged  and  experi 
enced  widows,  sustaining  a  fair  reputa 
tion,  and  fitted  to  guide  and  instruct 
those  who  were  young  and  inexperi 
enced.  Comp.  1  Tim.v.3.  9— 11.  Tit. 
ii.  4.  The  Apostolical  Constitutions, 
book  iii.  say,  "  Ordain  a  deaconess  who 
is  faithful  and  holy,  for  the  ministries 
toward  the  women."  Pliny,  in  his  cele 
brated  letter  to  Trajan,  says,  when 
speaking  of  the  efforts  which  he  made 
to  obtain  information  respecting  the 
opinions  and  practices  of  Christians, 
"  I  deemed  it  necessary  to  put  two 
maid-servants  who  are  called  ministry 
[that  is,  deaconesses]  to  the  torture,  in 
order  to  ascertain  what  is  the  truth." 
The  reasons  of  their  appointment  among 
the  Gentiles  were  these:  (1.)  The  fe 
males  were  usually  separate  from  the 
men.  They  were  kept  secluded,  for 
the  most  part,  and  not  permitted  to 
mingle  in  society  with  men  as  is  the 
custom  now.  (2.)  It  became  necessa 
ry,  therefore,  to  appoint  aged  and  expe 
rienced  females  to  instruct  the  young,  to 
visit  the  sick,  to  provide  for  them,  and  to 
perform  for  them  the  services  which  male 
deacons  performed  for  the  whole  church. 
It  is  evident,  however,  that  they  were 
confined  to  these  offices,  and  that  thev 


A.  D.  60.] 


CHAPTER  XVI. 


321 


the  Lord,  as  becometh  saints, 
and  that  ye  assist  her  in  whatso 
ever  business  she  hath  need  of 
you:  for  she  hath  been  a  suc- 
courer  of  many,  and  of  myself 
also. 


3  Greet  Priscilla  a  and  Aqui- 
la,  my  helpers  in  Christ  Jesus  : 

4  Who  have  for  my  life  laid 
downtheirownnecks:  unto  whom 
not  only  I  give  thanks,  but  also 
all  the  churches  of  the  Gentiles 

a  Acts  18.2,4c. 


were  never  regarded  as  an  order  of 
ministers,  or  suffered  to  preach  to  con 
gregations.  1  Tim.  ii.  12.  1  Cor.  xiv. 
34.  1  Of  the  church,  &c.  This  is  the 
only  mention  which  occurs  of  a  church 
at  that  place.  It  was  probably  collected 
by  the  labours  of  Paul.  \  At  Cen- 
chrea.  This  was  the  sea-port  of 
Corinth.  Corinth  was  situated  on  the 
middle  of  the  isthmus,  and  had  two 
harbours,  or  ports:  Cenchrea  on  the 
east,  about  eight  or  nine  miles  from 
the  city;  and  Lechxum  on  the  west. 
Cenchrea  opened  into  the  ^Egean  sea, 
and  was  the  principal  port.  It  was  on 
this  isthmus,  between  these  two  ports, 
that  the  Isthmian  games  were  cele 
brated,  to  which  the  apostle  refers  so 
often  in  his  epistles. 

2.  That  ye  receive  her,  &c.  That 
you  acknowledge  her  as  being  in  the 
Lord,  or  as  being  a  servant  of  the 
Lord  ;  that  is,  as  a  Christian.  Comp. 
ch.  xiv.  3.  Phil.  ii.  29.  f  As  becom 
eth  saints.  As  it  is  proper  that  Chris 
tians  should  treat  their  brethren,  f  She 
hath  been  a  succourer  of  many.  The 
word  used  here  (^so-Tcrnc),  means  pro 
perly  a  patron,  a  help,  and  was  ap 
plied  by  the  Greeks  to  one  who  pre 
sided  over  an  assembly ;  to  one  who 
became  a  patron  of  others ;  who  aided 
or  defended  them  in  their  cause ;  and 
especially  to  one  who  undertook  to 
manage  the  cause  of  strangers  and 
foreigners  before  the  courts.  It  was, 
\herefore,  an  honourable  appellation. 
Applied  to  Phebe,  it  means  probably 
that  she  had  shown  great  kindness  in 
various  ways  to  the  apostle,  and  to 
other  Christians;  probably  by  receiving 
them  into  her  house ;  by  administering 
to  the  sick,  &c.  Such  persons  have  a 
claim  on  the  respect  and  Christian 
attentions  of  others. 


3.  Greet     Priscilla    and   Aqmla, 
Salute ;   implying   the    apostle's   kind 
remembrance  of  them,  and   his  wishes 
for  their  welfare.  J  Priscilla.  Priscilla 
was   the   wife    of  Aquila.     They   are 
mentioned  in  Acts  xviii.  2.  26.    1  Cor 
xvi.  19.     Paul  at  first  found  them  at 
Corinth.     Aquila  was  a  Jew,  born  in 
Pontus,  who  had  resided  at  Rome,  and 
who   had    left    Rome,    and    come    tc 
Corinth,  when  Claudius  expelled  the 
Jews  from    Rome.     See  Notes,  Acts 
xviii.  2.     It  is  probable  that  they  were 
converted  under  the  preaching  of  Paul. 
Paul  lived  with    them,  and  they  had 
the   advantage  of  his  private  instruc 
tion.  Acts  xviii  3.  Comp.  26.     At  the 
death  of  Claudius,   or   whenever   the 
decree  for  the  expulsion  of  the  Jews 
was  repealed,  it  is  probable  that  they 
returned    to    Rome,     t  My   helpers. 
My  fellow- workers.     They  had   aided 
him  in  his  work.  A  particular  instance 
is  mentioned  in  Acts  xviii.  26.     They 
are   mentioned   as   having   been  with 
Paul  when  he  wrote  the  first  epistle  to 
the  Corinthians.  1  Cor.  xvi.  19.    f  In 
Christ  Jesus.     In  the  Christian  cause. 

4.  Who  have  for  my  life.  In  order  to 
save  my  life.     ^  Laid  doton  their  o-ivn 
necks.    To  lay  do-tun  the  neck  is  to  lay 
the  head  on  a  block  to  be  cut  off  with 
the  axe ;  or  to  bow  down  the  head  as 
when  the  neck  was  exposed  to  be  cut 
off  by  the  sword  of  the  executioner.  The 
meaning   is,  that  they    had    hazarded 
their  lives,  had  exposed  themselves  to 
imminent  danger,  to  save  the  life  of 
Paul.     On   what   occasion    this    was 
done,  is  not  known,  as  it  is  not  else 
where  referred   to  in  the  New  Testa 
ment.     As  Paul,  however,  lived  with 
them  (Acts  xviii.  3),  and  as  he  was 
often  persecuted  by  the  Jews,  it  is  pro 
bable  that  he  refers  to  some  such  period 


322 


5  Likewise  greet  the  church 
that  is  in  their  house.  *     Salute 
my  well-beloved  Epenetus,  who 
is  the  first-fruits  of  Achaia  unto 
Christ. 

6  Greet  Mary ;  who  bestow 
ed  much  labour  on  us. 


ROMANS.  [A.  D   60 

7  Salute  Andronicus  and  Ju- 
nia,    my  kinsmen   and   my  fel 
low-prisoners,  who  are  jf  note 
among  the   apostles ;  who  also 
were  in  b  Christ  before  me. 

8  Greet  Amplias,  my  beloved 
in  the  Lord. 


when  he  was  persecuted,  when  Aquila 
4nd  Priscilla  took  him  into  their  house 
at  the  imminent  hazard  of  their  lives. 
1  Ml  the.  churches  of  the  Gentiles.  All 
the  churches  that  had  been  founded  by 
the  apostles.  They  felt  their  obligation 
to  them  for  having  saved  the  life  of 
him  who  had  been  their  founder,  and 
who  was  their  spiritual  father. 

5.  The  church  that  is  in  their  house. 
Aquila   and    Priscilla  are    mentioned 
(Acts  xviii.   26)    as    having   received 
Jlpollos    into  their  family,  to  instruct 
him  more   perfectly.     The  church  in 
their  house  is  also  mentioned  1  Cor. 
xvi.   19.     This    may  mean  either  the 
church  that  was  accustomed  to  assemble 
for   worship   at  their  hospitable  man 
sion  ;  or  it  may  mean  their  own  family 
with  their  guests,  regarded  as  a  church. 
In    those    times    Christians    had    no 
houses    erected    for    public    worship, 
and  were  therefore  compelled  to  meet 
in  their  private  dwellings,     f  Salute. 
The    same    word     before     translated 
''  greet."     ^  Who  is    the  first-fruits. 
One  who  first  embraced  Christianity 
under  my  preaching  in  Achaia.     The 
first-fruits  were  a  small  part  of  the  har 
vest,  which  was  first  gathered  and  offer 
ed  to  the  Lord.  Ex.  xxii.  29  ;  xxiii.  16. 
Lev.  ii.  12.  Deut.  xviii.  4.     In  allusion 
to  this,  Paul  calls  Epenetus  the  first- 
fruits    of    the     great  spiritual  harvest 
which  had  been    gathered  in  Achaia. 
H  Achaia.  See  Note,  ch.  xv.  26.    This 
name    and    those    which    follow    are 
chiefly    Greek,  but  we  know  little  of 
the  persons  mentioned,  except  what  is 
here  recorded. 

6.  Who  bestowed  much  labour  on  us. 
Who  laboured  much  for  us.     Nothing 
more  is  known  of  her  but  this  honoura 
ble  mention  of  her  name.     It  is  proba 


ble  that  these  persons  were  formerly 
residents  in  Greece,  and  that  the  apos 
tle  had  there  become  acquainted  with 
them,  but  that  they  had  now  removed 
to  Rome. 

7.  Jlfy  kinsmen.  In  Rom.  ix.  3,  the 
apostle  calls  all  the  Jews  his  kinsmen, 
and  it  has  been  doubted  whether  he 
means  any  thing  more  here  than  that 
they  were  felloiv  Jews.  But  as  many 
others  who  were  Jews  are  mentioned 
here  without  this  appellation,  and  as  he 
especially  designates  these  persons,  and 
Herod ian  (ver.  11),  it  seems  probable 
that  they  were  remote  relatives  of  the 
apostle.  ^[  Jlly  fellow-prisoners.  Paul 
was  often  in  prison ;  and  it  is  probable 
that  on  some  of  those  occasions  they 
had  been  confined  with  him.  Comp. 
2  Cor.  xi.  23,  "  In  prisons  more  fre 
quent."  \  Who  are  of  note.  The 
word  translated  of  note  (tr/jro/io/),  de 
notes  properly  those  who  are  marked^ 
designated,  or  distinguished  in  any 
way ;  used  either  in  a  good  or  bad 
sense.  Comp.  Matt,  xxvii.  16.  Here 
it  is  used  in  a  good  sense.  Tf  Among1 
the  apostles.  This  does  not  mean  that 
they  were  apostles,  as  has  been  some 
times  supposed.  For,  (1.)  There  is 
no  account  of  their  having  been  ap 
pointed  as  such.  (2.)  The  expression 
is  not  one  which  would  have  been  used 
if  they  had  been.  It  would  have  been 
"  who  were  distinguished  apostles" 
Comp.  Rom.  i.  1.  1  Cor.  i.  1.  2  Cor.  i.  1 
Phil.  i.  1.  (3.)  It  by  no  means  implies 
that  they  were  apostles.  All  that  the 
expression  fairly  implies  is,  that  they 
were  known  to  the  other  apostles ;  that 
they  were  regarded  by  them  as  worthy 
of  their  affection  and  confidence ;  that 
they  had  been  known  by  them,  as 
Paul  immediately  adds,  before  he  was 


A  D.  60.] 


CHAPTER  XVI. 


323 


9  Salute   Urbane,  our  helper 
in  Christ ;  and  Stachys  my  be 
loved. 

10  Salute  Apelles,  approved 
in  Christ.     Salute  them  which 
are  of  Aristobulus's  household.1 

1 1  Salute  Herodian  my  kins 
man.    Greet  them  that  be  of  the 
1  household  of  Narcissus,  which 
are  in  the  Lord. 

12  Salute  Tryphena  and  Try- 
phosa,  who  labour  in  the  Lord. 
Salute  the  beloved  Persis,  which 
laboured  much  in  the  Lord. 

»  or,  friendt. 

himself  converted.  They  had  been 
converted  before  he  was,  and  were 
distinguished  in  Jerusalem  among  the 
early  Christians,  and  honoured  with 
the  friendship  of  the  other  apostles. 
(4.)  The  design  of  the  office  of  apos 
tles  was  to  bear  -witness  to  the  life, 
death,  resurrection,  doctrines,  and  mira 
cles  of  Christ.  Comp.  Matt.  x.  Acts  i. 
21,  22 ;  xxii.  15.  As  there  is  no  evi 
dence  that  they  had  been  witnesses  of 
these  things,  or  appointed  to  it,  it  is  im 
probable  that  they  were  set  apart  to  the 
apostolic  office.  (5.)  The  word  apos 
tles  is  used  sometimes  to  designate 
messengers  of  churches ;  or  those  who 
were  seH^from  one  church  to  another  on 
some  important  business,  and  if  this  ex 
pression  meant  that  they  were  apostles, 
it  could  only  be  in  some  such  sense  as 
having  obtained  deserved  credit  and 
eminence  in  that  business.  See  Phil. 
ii.  25.  2  Cor.  viii.  23.  t  Who  -were 
in  Christ,  &c.  Who  were  converted 
before  I  was.  The  meaning  is  clear. 
The  expression,  in  Christ,  means  to 
be  united  to  him,  to  be  interested  in 
his  religion,  to  be  Christians. 

10.  Approved  in  Christ.  An  ap 
proved  or  tried  Christian ;  approved 
and  beloved  by  Christ. 

12.  Tryphena  and  Tryphosa.  These 
names,  with  the  participle  rendered 
"  who  labour,"  are  in  the  feminine  gen 
der,  and  these  were  probably  two  holy 
•vomen,  who  performed  the  office  of  dea- 


13  Salute  Rufus,  chosen"  in 
the  Lord;    and  his  mother  and 
mine. 

14  Salute   Asyncritus,  Phle* 
gon,    Hernias,    Patrobas,    Her 
mes,   and   the   brethren   which 
are  with  them. 

15  Salute     Philologus,     and 
Julia,    Nereus,   and  his   sister, 
and  Olympas,  and  all  the  saints 
which  are  with  them. 

16  Salute  one    another  with 
an  holy   kiss.6     The    churches 
of  Christ  salute  you. 

a  Eph.1.4.  2Jno.l.         fc  lCor.16.20.  lPet.5.14 


conesses,  or  who  ministered  to  the  sick, 
and  who  with  Persis;  thus  by  example, 
and  perhaps  by  instruction,  laboured  to 
promote  the  spread  of  Christianity. 
Pious  females,  then,  as  now,  were  able  to 
do  much  in  their  proper  sphere  to  extend 
the  truths  and  blessings  of  the  gospel. 

13.  Chosen  in  the  Lord.  Elect  in 
the  Lord  ;  that  is,  a  chosen  follower 
of  Christ,  t  Jlnd  his  mother  and 
mine.  "  His  mother  in  a  literal  sense, 
and  mine  in  a  figurative  one."  An  in 
stance  of  the  delicacy  and  tenderness 
of  Paul;  of  his  love  for  this  disciple 
and  his  mother,  as  if  he  were  of  the 
same  family.  Religion  binds  the  hearts 
of  all  who  embrace  it  tenderly  together. 
It  makes  them  feel  that  they  are  one 
great  family,  united  by  tender  ties,  and 
joined  by  peculiar  attachments.  See 
what  the  Lord  Jesus  declared  in  Matt, 
xii.  47 — 50,  and  his  tender  address  to 
John  when  he  was  on  the  cross.  John 
xix.  26,  27. 

16.  Salute  one  another.  Greet  one 
another  in  an  affectionate  manner; 
that  is,  treat  each  other  with  kindness 
and  love,  and  evince  all  proper  marks 
of  affection.  ^  With  an  holy  kiss* 
This  mode  of  salutation  has  been  prac 
tised  at  all  times;  and  particularly  in 
eastern  nations.  It  was  even  practised 
by  men.  See  Note,  Luke  xxii.  47,  48. 
The  use  of  the  word  holy  here  serves 
to  denote  that  Paul  intended  it  as  an 
expression  of  Christian  affection  ;  and 


ROMANS. 


[A.  D.  60 


17  Now  I  beseech  you,  breth 
ren,  mark  them  which  cause 
divisions  a  and  offences  contrary 
to  the  doctrine  which  ye  have 
earned  ;  and  avoid  b  them. 

•  lTim.6.3-5.      *  Matt.18.17.  lCor.5.11.  2Thess.3.6,14 


to  guard  against  all  improper  familiari 
ty  and  scandal.  It  was  common,  ac 
cording  to  Justin  Martyr  (Apology), 
for  the  early  Christians  to  practise  it 
in  their  religious  assemblies.  ^  The 
churches  of  Christ.  That  is,  the 
churches  in  the  vicinity  of  the  place 
where  the  apostle  wrote  this  epistle ; 
probably  the  churches  particularly  in 
Achaia. 

17.  Now  I  beseech  you.  One  great 
object  of  this  epistle  had  been  to  promote 
peace  between  the  Jewish  and  Gentile 
converts.  So  much  did  this  subject 
press  upon  the  mind  of  the  apostle,  that 
he  seems  unwilling  to  leave  it.  He 
returns  to  it  again  and  again ;  and 
even  after  the  epistle  is  apparently  con 
cluded,  he  returns  to  it,  to  give  them  a 
new  charge  on  the  subject.  ^  J\tark 
them.  Observe  attentively,  cautiously, 
and  faithfully  (Phil.  iii.  17);  be  on 
your  guard  against  them.  Ascertain 
•who  are  the  real  causes  of  the  divi 
sions  that  spring  up,  and  avoid  them. 
H  Which  cause.  Who  make.  Proba 
bly  he  refers  here  to  Jewish  teachers, 
or  those  who  insisted  strenuously  on 
the  observance  of  the  rites  of  Moses, 
and  who  set  up  a  claim  for  greater 
purity  and  orthodoxy  than  those  pos 
sessed  who  received  the  Gentile  con 
verts  as  Christian  brethren.  The  Jews 
were  perpetually  thus  recalling  the 
Christian  converts  to  the  law  of  Moses ; 
insisting  on  the  observance  of  those 
rites ;  troubling  the  churches,  and 
producing  dissensions  and  strifes.  Gal. 
iii.  1  ;  v.  1 — 8.  Acts  xv.  1.  24.  *[  Di 
visions.  Dissensions ;  parties ;  fac 
tions.  1  Cor.  iii.  3.  Gal.  v.  20.  The 
very  attempt  to  form  such  parties  was 
evil,  no  matter  what  the  pretence, 
'''hey  who  attempt  to  form  parties  in 
the  churches  are  commonly  actuated 
by  some  evil  or  ambitious  design. 


18  For  they  that  are  such 
serve  not  our  Lord  Jesus  Christ, 
but  their  own  belly ;  c  and  by 
good  words  d  and  fair  speeches 
deceive  the  hearts  of  the  simple 

cPbil.3.79.  d  Col.2.4.  2Pet.2.3. 


H  Jlnd  offences.  Scandals;  or  that 
give  occasion  for  others  to  fall  into  sin. 
These  two  things  are  different.  Th« 
first  means  parties ;  the  otht:r  denotes 
such  a  course  of  life  as  would  lead 
others  into  sin.  The  Jetv  would  form 
parties,  on  the  pretence  of  superior  ho 
liness  ;  the  Gentiles,  or  some  bold  Gen 
tile  convert  might  deride  the  scrunulous 
feelings  of  the  Jew,  and  might  thus 
lead  him  into  sin  in  regard  to  what  his 
conscience  really  forbade.  See  ch.  xiv 
15.  These  persons  on  both  sides  were 
to  be  avoided,  and  they  were  to  refuse 
to  follow  them,  and  to  cultivate  the 
spirit  of  unity  and  peace,  f  Contrary 
to  the  doctrine.  To  the  teaching- 
which  you  have  received  in  this  epistle 
and  elsewhere  ;  the  teaching  that  these 
divisions  should  cease  ;  that  the  Jewish 
ceremonies  are  not  binding;  that  all 
should  lay  aside  their  causes  of  former 
difference,  and  be  united  in  one  family. 
See  ch.  xiv.  xv.  \  Jlnd  avoid  them. 
Give  them  no  countenance  or  approba 
tion.  Do  not  follow  them.  Comp.  1 
Tim.  vi.  3,  4,  5.  2  John  10.  Gal.  i. 
8,  9.  That  is,  avoid  them  as  teachers  ; 
do  not  follow  them.  It  does  not  mean 
that  they  were  to  be  treated  harshly ; 
but  that  they  were  to  be  avoided  in 
their  instructions.  They  were  to  dis 
regard  all  that  they  could  say  tending 
to  produce  alienation  and  strife;  and 
resolve  to  cultivate  the  spirit  of  peace 
and  union.  This  would  be  an  admirable 
rule  if  always  followed.  Let  men  make 
peace  their  prime  object;  resolve  to 
ove  all  who  are  Christians,  and  it  will 
DC  an  infallible  guage  by  which  to  mea 
sure  the  arguments  of  those  who  seek 
to  promote  alienations  and  contentions. 
18.  Serve  not.  Obey  not.  Though 
;hey  are  professedly,  yet  they  are  not 
lis  real  friends  and  followers.  1  But 
their  own  belly.  Their  own  lusts; 


A..  D.  60.  j 


CHAPTER  XVI 


325 


19  For    your    obedience    is  I  wise  b  unto  that  which  is  good, 


come  a  abroad  unto  all  men.  1 
am  glad  therefore  on  your  be 
half,  but  yet  I  would  have  you 


their  own  private  interests;  they  do 
this  to  obtain  support.  The  authors 
of  parties  and  divisions,  in  church  and 
state,  have  this  usually  in  view.  It  is 
for  the  indulgence  of  some  earthly  ap 
petite  ;  to  obtain  office  or  property  ;  or 
to  gratify  the  love  of  dominion.  ^  Jlnd 
by  good  -words.  Mild,  fair,  plausible 
speeches;  with  an  appearance  of  great 
sincerity,  and  regard  for  the  truth. 
Comp.  Col.  ii.  4.  2  Pet.  iii.  3.  Men 
who  cause  divisions  commonly  make 
great  pretensions  to  peculiar  love  of 
truth  and  orthodoxy  ;  and  put  on  the 
appearance  of  great  sincerity,  sanctity, 
and  humility.  *J  Jlnd  fair  speeches. 
Greek  (tuKo^iaui), eulogy,  praise,  flattery. 
This  is  another  very  common  art. 
Flattery  is  one  of  the  most  powerful 
means  of  forming  parties  in  the  church; 
and  a  little  special  attention,  or  promise 
of  an  office,  or  commendation  for  talents 
or  acquirements,  will  secure  many  to 
the  purposes  of  party,  whom  no  regard 
for  truth  or  orthodoxy  could  influence 
a  moment,  t  Deceive  the  hearts  of 
the  simple.  The  minds  of  the  unsus 
pecting,  or  those  who  are  without 
guile  (T^V  axuKttir).  The  apostle  means 
to  designate  those  who  are  simple- 
hearted,  without  any  disposition  to  de 
ceive  others  themselves,  and  of  course 
without  any  suspicions  of  the  designs 
of  others.  He  has  thus  drawn  the  art 
of  making  parties  with  the  hand  of  a 
master.  First  there  are  smooth,  plau 
sible  pretences,  as  of  great  love  for 
truth.  Then,  an  artful  mingling  of 
attentions  and  flatteries ;  and  all  this 
practised  on  the  minds  of  the  unsus 
pecting-,  drawing  their  hearts  and 
affections  towards  themselves.  Happy 
would  it  have  been  if  the  art  had  been 
confined  to  his  own  times. 

19.  For  your  obedience,  &c.  ch.  i.  8. 
Your    mild,    obedient    disposition    to 
learn,  and  to  obey  the  precepts  of  the 
2  E 


and  1  simple  concerning  evil. 

20  And  the  '  God  of  peace 
shall  2  bruise  d  Satan  under  your 

i  or,  harmless,      c  c.15.33.    »  or,  tread,     d  GeD.3.15. 


teachers  of  religion.  \  I  am  glad,  &c. 
I  rejoice  that  you  evince  such  a  dispo 
sition.  But  he  immediately  adds, 
that  this  was  just  the  temper  to  be  im 
posed  upon,  and  cautions  them  against 
that  danger.  Tf  Wise  unto  that  -which 
is  good.  Evince  understanding  of  that 
which  is  adapted  to  promote  good  and 
worthy  ends.  1  Simple  concerning 
evil.  Greek,  harmless.  Not  disposed 
to  do  wrong ;  having  no  plan,  and 
yielding  to  none  of  the  allurements  of 
evil.  You  have  shown  your  wisdom 
in  obeying  the  gospel.  I  would  have 
you  still  evince  wisdom  towards  every 
good  design  ;  but  to  be  unacquainted 
with  any  plan  of  evil.  Do  not  yield 
to  those  plans,  or  follow  those  who 
would  lead  you  into  them. 

20.  Jlnd  the  God  of  peace.  The 
God  who  promotes  peace,  ch.  xv.  33. 
Tf  Will  bruise.  The  language  here 
refers  to  the  prediction  in  Gen.  iii.  15. 
It  here  means  to  subdue,  to  gain  the 
victory  orer.  It  denotes  Paul's  confi 
dence  that  they  -would  gain  the  victory, 
and  would  be  able  to  overcome  all  the 
arts  of  those  who  were  endeavouring 
to  sow  discord  and  contention  among 
them.  If  Satan.  The  word  Satan  is 
Hebrew,  meaning  originally  an  ac 
cuser,  a  calumniator,  and  then  an 
enemy.  It  is  given  to  the  prince  of 
evil  spirits  from  his  enmity  to  God  and 
men.  He  is  here  regarded  as  the 
author  of  all  attempts  to  promote  dis 
cord  in  the  church,  by  whomsoever 
those  attempts  were  made.  Hence  they 
who  attempt  to  produce  divisions  are 
called  "  his  ministers."  2  Cor.  xi. 
15.  God  would  disappoint  their  ma 
lignant  purposes,  and  promote  the  pre 
valence  of  peace.  1  The  grace.  The 
favour;  the  mercy,  &c.  -The  Lord 
Jesus  is  the  Prince  of  peace  (Isa.  ir. 
Comp.  Luke  ii.  14.  John  xiv.  27), 
and  this  expression  is  a  prayer  to  him, 


326 

feet  shortly."  The  b  grace  of  our 
Lord  Jesus  Christ  be  with  you. 
Amen. 

21  Timotheus  my  work  fellow, 
and  Lucius,  and  Jason,  and  Sosi- 
pater,  my  kinsmen,  salute  you. 

22  I  Tertius,  who  wrote  this 
epistle,  salute  you  in  the  Lord. 

23  Gaius  c  mine  host,  and  of 

a  Rev. 12.10.      b  !Cor.l6.23,&c.  Rev.22.21.       c  ICor. 
II.  SJiio  1. 


ROMANS.  [A.D.  00 

I  the  whole  church,  saluteth  you, 
Erastus  d  the  chamberlain  of  the 
city  saluteth  you,  and  Quartus, 
a  brother. 

24  The  '  grace  of  our  Lord 
Jesus   Christ  be.   with  you   all. 
Amen. 

25  Now  /  to  him  that  is  of 
power  to  establish  you  accord- 

d  ActslD.22.         e  ver.20.        /  Eph.3.20.  Jude  24. 


or  an  earnest  wish  expressed,  that  the 
design  of  his  coming  might  be  accom 
plished  in  promoting  the  prevalence 
of  order  and  peace.  Comp.  1  Cor.  xvi. 
^3.  Rev.  xxii.  21. 

21.  Timotheus.  Timothy;  to  whom 
the  epistles  which  bear  his  name  were 
written.     He  was  long  the  companion 
of  Paul   in  his  labours.    Acts  xvi.   1. 
1  Cor.  xvi.  10.    2  Cor.  i.  1.  19.    Phil, 
ii.  29.     1  Thess.  iii.  2.     1  Tim.  i.  2. 
Heb.   xiii.    23.     1  And  Lucius.     He 
is  mentioned  in  Acts  xiii.  1,  as  a  pro 
phet  and  teacher,  a  native  of  Gyrene. 
Nothing    more    is    known    of    him. 
T  My  kinsmen,  ver.  7. 

22.  /  Tertius.     Of  Tertius  nothing 
more  is  known  than  is  mentioned  here. 
1  Who  -wrote  this.     It  is  evident  that 
Paul  employed  an  amanuensis  to  write 
this  epistle,  and  perhaps  he  commonly 
did  it.  Tertius,  who  thus  wrote  it,  joins 
with  the  apostle  in  affectionate  saluta 
tions  to  the  brethren  at  Rome.     To  the 
epistle,  Paul  signed  his  own  name,  and 
added  a  salutation  in  his  own  hand 
writing.    Col.  iv.  18,  "  The  salutation 
by  the  hand  of  me  Paul;"  and  in  2 
Thess.  iii.   17,  he  says  that   this  was 
done  in  every  epistle.     1  Cor.  xvi.  21. 
^  In  the  Lord.  As  Christian  brethren. 

23.  Gaius  mine  host.    Who  has  re 
ceived  me  into  his  house,  and  shown 
me  hospitality.     The  word  host  means 
one  who  entertains  another  at  his  own 
house  without  reward.     1  JLnd  of  the 
•whole  church.     Who  has  opened  his 
house  to  entertain  all  Christians ;  or  to 
show  hospitality  to  them  all.     He  was 
baptized  by   Paul  himself  at    Corinth 
(1  Cor.  i.  14)  ;  and  was  so  highly  es 


teemed  by  the  church  that  John  wrote 
an  epistle  to  him.  3  John  1.  He  was 
probably  a  wealthy  citizen  of  Corinth, 
who  freely  opened  his  house  to  enter 
tain  Christians,  and  for  the  purpose  of 
religious  worship.  K  Erastus.  Erastus 
is  mentioned  (Acts  xix.  22)  as  having 
been  sent  by  Paul  with  Timothy  into 
Macedonia.  He  is  also  mentioned  (2 
Tim.  iv.  20)  as  having  resided  at 
Corinth.  ^  The  chamberlain.  A 
chamberlain  is  properly  an  officer  who 
has  charge  of  a  chamber,  or  of  cham 
bers.  In  England,  the  lord  chamber 
lain  is  the  sixth  officer  of  the  crown, 
and  has  charge  of  the  king's  lodgings, 
and  wardrobe,  &c.  He  ha»i  also  an 
important  rank  on  days  of  public  so 
lemnities,  as  the  coronation  day,  <Sr,c. 
The  word  used  here  is  commonly  in 
the  New  Testament  translated  stetoard. 
It  properly  means  one  who  has  charge 
of  domestic  affairs,  to  provide  for  a 
family,  to  pay  the  servants,  &c.  In 
this  place  it  means  one  who  presided 
over  the  pecuniary  affairs  of  the  city 
and  should  have  bee;i  translated  the 
treasurer ;  the  city  treasurer ;  an 
office  of  trust  and  of  some  importance, 
showing  that  all  who  were  converted 
at  Corinth  were  not  of  the  lowest  rank. 
This  is  implied  in  1  Cor.  i.  26,  "  Not 
many  wise  men,  not  many  mighty, 
not  many  noble,  are  called,"  implying 
that  there  were  some  such.  ^  Quartua, 
a  brother.  A  fellow-Christian. 

25.  JVow  to  him.  This  and  the 
two  following  verses  are  found  in  many 
manuscripts  at  the  close  of  the  xivth 
chapter.  Its  proper  place,  however,  is 
lere  and  the  apostle  thus  concludes 


A.  D   60.] 


CHAPTER  XVI. 


327 


ing  to  my  gospel  and  the 
preaching  of  Jesus  Christ,  (ac 
cording  to  the  revelation  a  of 
the  mystery,  which  was  kept 
secret  since  the  world  began, 

c  Eph.1.9.  Col.1.26,27. 

the  whole  epistle  with  an  ascription  of 
praise.  \  To  htm,  &c.  To  God ;  be 
glory,  ver.  20.  ^  7s  of  power.  Greek, 
Is  able;  who  has  power.  Eph.  iii.  20. 
Jude  24,  "  Now  unto  him  that  is  able 
10  keep  you  from  falling,"  &c.  God 
only  can  keep  Christians  in  the  path 
of  salvation  ;  and  it  was  well  to  bring 
that  truth  prominently  into  view  at  the 
close  of  the  epistle.  ^  To  establish 
you.  To  strengthen  and  confirm  you. 
^  According  to  my  gospel.  According 
to  the  gospel  which  I  preach ;  the  doc 
trines  which  I  have  been  defending  in 
this  epistle.  It  is  called  his  gospel,  not 
because  he  was  the  author  of  it,  or  be 
cause  others  did  not  preach  it  also,  but 
because  he  had  been  particularly  de 
fending  it  in  this  epistle.  The  doc 
trines  which  he  had  advanced  were 
just  those  which  were  fitted  to  strength 
en  and  confirm  them, — the  doctrine  of 
justification,  of  election,  of  perseve 
rance,  and  of  the  protection  and  favour 
of  God  to  both  Jews  and  Gentiles. 
These  were  the  doctrines  which  he 
had  defended ;  and  it  might  easily  be 
shown  that  these  are  the  doctrines  that 
give  stability  to  the  Christian  faith, 
hope,  and  love.  \  Jind  the  preaching 
of  Jesus  Christ  Not  his  personal 
preaching;  but  according  to  that  preach 
ing  of  which  Christ  is  the  author  and 
the  subject ;  and  particularly,  as  the  fol 
lowing  clause  shows,  to  the  doctrines 
by  which  the  partition  between  the 
Jews  and  the  Gentiles  was  broken 
down,  and  by  which  they  were  admit 
ted  to  the  same  privileges  and  hopes. 
T  According  to  the  revelation.  Ac 
cording  to  the  communication  of  that 
which  has  been  so  long  concealed,  but 
which  is  now  made  manifest.  The 
word  revelation  refers  to  the  publica- 
tion  of  the  plan  by  the  gospel.  *j  Of 
the  mystery.  The  word  mystery  means 
properly  that  which  is  hidden  or  con- 


26  But  now  is  made  mani 
fest,  and  by  the  scriptures  of 
the  prophets,  according  to  the 
commandment  of  the  everlasting 
God,  made  known  to  all  *  na 

iMatt.28.ia. 

cealed,  and  is  thus  applied  to  any  doc 
trine  which  was  not  before  known.  It 
does  not  mean  necessarily  that  which 
is  unintelligible;  but  that  which  had 
not  been  before  revealed.  See  Note 
to  Matt.  xiii.  11.  The  word  here 
seems  to  refer  to  the  principal  doctrines 
of  the  gospel ;  its  main  truths,  which 
had  been  concealed,  especially  from  the 
entire  gentile  world,  but  which  were 
now  made  known.  ^  Which  -was  kept 
secret.  Which  were  kept  in  silence 
(Greek,  <rt<rty»f*iVGv),  were  not  divulged 
or  proclaimed.  K  Since  the  -world  be 
gan.  In  all  past  times.  This  refers  par 
ticularly  to  the  Gentiles.  The  Jews 
had  some  obscure  intimations  of  these 
truths,  but  they  were  now  made  known 
to  all  the  world.  The  phrase  "  since 
the  world  began"  is,  in  Greek,  "  in  eter 
nal  times;"  that  is,  in  all  past  times; 
or,  as  we  should  say,  they  have  been 
always  concealed. 

26.  But  now  is  made  manifest.  Is 
revealed,  or  made  known  ;  that  which 
was  so  long  concealed  is  now  divulged, 
i.  e.  God's  plan  of  saving  men  is  now 
made  known  to  all  nations,  ^f  Jind 
by  the  Scriptures,  &c.  By  the  -writ 
ings  of  the  prophets.  The  prophetic 
writings  contained  the  doctrines,  ob 
scurely  indeed,  but  so  as  to  be  an  im 
portant  means  of  disseminating  and 
confirming  the  truth  that  the  Gentiles 
should  be  made  acquainted  with  the 
gospel.  To  those  writings  the  apostle 
had  repeatedly  appealed  in  his  defence 
of  the  proposition  that  the  gospel  was 
to  be  preached  to  the  gentile  world, 
ch.  x.  xi.  xv.  The  prophetic  writings, 
moreover,  were  extensively  scattered 
among  the  gentile  nations,  and  thus 
were  readily  appealed  to  in  defence  of 
this  position.  Their  writings  being 
thus  translated,  and  read,  were  an  im 
portant  means  of  propagating  the 
truths  of  the  Christian  religion.  1  Jit- 


ROMANS. 


tions  for  the  obedience  of  faith ;) 
27  To  God  a  only  wise,  be 
glory,    through    Jesus    Christ, 
lor  ever.     Amen. 


alTim.l.IT.  Jude«6. 


cording  to  the  commandment,  &c.  By 
his  command  through  Jesus  Christ ; 
made  known  in  the  gospel  of  his  Son. 
T  The  everlasting  God.  God  who  is 
eternal,  and  therefore  unchanged.  He 
who  has  indeed  concealed  this  truth, 
but  who  has  always  intended  that  it 
should  be  revealed.  ^  To  all  nations. 
Matt,  xxviii.  19  Comp.  Col.  i.  23. 
1  For  the  obedience  of  faith.  To 
produce  obedience  to  the  requirements 
of  the  gospel.  See  Note,  ch.  i.  5. 

27.  To  God  only  -wise.  The  apos 
tle  here  resumes  the  doxology  winch 
had  been  interrupted  by  the  parenthesis. 
The  attribute  of  -wisdom  is  here  brought 
into  view,  because  it  had  been  particu 
larly  displayed  in  this  plan  which  was 
now  revealed.  It  evinced,  in  an  emi 
nent  degree,  the  ivisdom  of  God.  That 
wisdom  was  evinced  in  devising  the 
plan  ;  in  adapting  it  to  the  renewing  of 
the  heart ;  the  justification  of  the  sinner ; 
his  preservation,  guidance,  and  sancti- 
ficatioii  ;  and  in  the  manner  in  which 
the  divine  attributes  had  all  been  seen 
lo  harmonize.  All  this  the  apostle  had 


[A    D   <H< 

Written  to  the  Romans  irnnr, 
Corinthus,  and  sent  by  Phe- 
be,  servant  of  the  church  at 
Cenchrea. 


illustrated  in  the  previous  parts  of  *.ht> 
epistle ;  and  now,  full  of  the  convictions 
of  this  wisdom,  he  desires  that  all  the 
praise  and  honour  should  be  to  God. 
The  tendency  of  the  plan  is  to  promote 
his  glory.  The  obligation  on  all  who 
are  benefited  by  it  is  to  give  him 
praise.  K  Be  glory.  Praise  ;  honour. 
t  Through  Jesus  Christ.  By  means 
of  the  work  which  Jesus  Christ  has 
performed  ;  through  him  now  as  media 
tor  and  intercessor  in  the  heavens. 

The  subscription,  "  written  to  the 
Romans,"  &c.  is  evidently  added  by 
some  other  hand,  but  by  whom  is  un 
known.  Paul  assuredly  would  no* 
write  this  to  inform  the  Romans  that 
it  was  sent  by  Phebe,  whom  he  had 
just  commended  to  their  kindness.  It 
has  been  shown,  moreover,  that  no 
reliance  is  to  be  placed  on  any  of  the 
subscriptions  to  the  epistles.  Some  of 
them  are  known  to  be  false.  By  whom 
they  were  added  is  unknown.  In  this 
case,  however,  the  fact  which  it  state* 
is  correct,  that  it  was  wi  tten  fro»» 
Corinth,  and  se-nt  fcy  Phebe 


THE    END. 


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